Theses theologicae de sacrosancta trinitate contra antitrinitarios

appeared separately, as in the baptism and transfiguration of Christ, Matt. 3, 17; Luke 9.

LXI.
Thus, when Christ says that He will send the Holy Spirit from the Father, it is one who sends, and another who is sent, John 16.

LXII.
Thus, when John the Baptist says: The Father gives the Holy Spirit to the Son, not by measure, the person who gives the Holy Spirit is one; the person of the Holy Spirit who is given is another; and the person of the Son to whom the Holy Spirit is given is yet another.

LXIII.
And this is what the ancients said: that in the Godhead there is "another and another," that is, another person, but not "something else and something else," that is, another and another essence; but in Christ, there is "something else and something else," but not "another and another."

LXIIII.
Nor indeed does it imply a contradiction to be one in οὐσία essence but three in τῷ εἶναι in being, because οὐσία is understood simply and absolutely regarding the Godhead; but τῷ εἶναι is not taken simply regarding the Godhead, but insofar as it is limited by its own characteristic differences.

LXV.
Thus, therefore, in one Godhead οὐσία essence, there are three ὑποστάσεις hypostases/subsistences, which differ τῷ εἶναι in being, while each is described by its own ὑποστάσεως τρόπῳ mode of hypostasis, and subsists by itself, according to that saying: As the Father has life in Himself, that is, He has Godhead in His own ὑποστάσει hypostasis, so He has given (by eternal generation) to the Son also to have life in Himself, that is, in His own ὑποστάσει hypostasis, John 5.

LXVI.
These persons, thus really distinct, are nothing other than that one eternal and infinite Spirit, namely God, since the Father does not have life in Himself other than that which He gives to the Son through generation. Christ expressed this essential κοινωνίαν communion by saying: All things whatsoever the Father has are mine. Likewise: All mine are yours, and all yours are mine, John 16, 17.

LXVII.
Therefore, when God is said to be begotten of God, this is not to be accepted in such a way that God simply begot God, that is, essence begot essence, as the Antitrinitarians blaspheme; but that God the Father, within the simplest and ἀδιαίρετον indivisible οὐσίαν essence of the Godhead, begot the Son, who is immanent in the same οὐσία.