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We, on the other hand, following the suggestions of Scripture, have learnt that that nature is unnameable and unspeakable, and we say that every term either invented by the custom of men, or handed down to us by the Scriptures, is indeed explanatory of our conceptions of the Divine Nature, but does not include the signification of that nature itself. And it may be shown without much difficulty that this is the case. For all other terms which are used of the creation may be found, even without analysis of their origin, to be applied to the subjects accidentally, because we are content to denote the things in any way by the word applied to them so as to avoid confusion in our knowledge of the things signified. But all the terms that are employed to lead us to the knowledge of God have comprehended in them each its own meaning, and you cannot find any word among the terms especially applied to God which is without a distinct sense. Hence it is clear that by any of the terms we use the Divine nature itself is not signified, but some one of its surroundings is made known. For we say, it may be, that the Deity is incorruptible, or powerful, or whatever else we are accustomed to say of Him. But in each of these terms we find a peculiar sense, fit to be understood or asserted of the Divine nature, yet not expressing that which that nature is in its essence. For the subject, whatever it may be, is incorruptible: but our conception of incorruptibility is this,—that that which is, is not resolved into decay: so, when we say that He is incorruptible, we declare what His nature does not suffer, but we do not express what that is which does not suffer corruption. Thus, again, if we say that He is the Giver of life, though we show by that appellation what He gives, we do not by that word declare what that is which gives it. And by the same reasoning we find that all else which results from the significance involved in the names expressing the Divine attributes either forbids us to conceive what we ought not to conceive of the Divine nature, or teaches us that which we ought to conceive of it, but does not include an explanation of the nature itself. Since, then, as we perceive the varied operations of the power above us, we fashion our appellations from the several operations that are known to us, and as we recognize as one of these that operation of surveying and inspection, or, as one might call it, beholding, whereby He surveys all things and overlooks them all, discerning our thoughts, and even entering by His power of contemplation into those things which are not visible, we suppose that Godhead, or θεότης, is so called from θέα, or beholding, and that He who is our θεατής or beholder, by customary use and by the instruction of the Scriptures, is called θεός, or God. Now if any one admits that to behold and to discern are the same thing, and that the God Who superintends all things, both is and is called the superintender of the universe, let him consider this operation, and judge whether it belongs to one of the Persons whom we believe in the Holy Trinity, or whether the power extends throughout the Three Persons. For if our interpretation of the term Godhead, or θεότης, is a true one, and the things which are seen are said to be beheld, or θεατά, and that which beholds them is called θεός, or God, no one of the Persons in the Trinity could reasonably be excluded from such an appellation on the ground of the sense involved in the word. For Scripture attributes the act of seeing equally to Father, Son, and Holy Spirit. David says, “See, O God our defender”: and from this we learn that sight is a proper operation of the idea of God, so far as God is conceived, since he says, “See, O God.” But Jesus also sees the thoughts of those who condemn Him, and questions why by His own power He pardons the sins of men? for it says, “Jesus, seeing their thoughts.” And of the Holy Spirit also, Peter says to Ananias, “Why hath Satan filled thine heart, to lie to the Holy Ghost?” showing that the Holy Spirit was a true witness, aware of what Ananias had dared to do in secret, and by Whom the manifestation of the secret was made to Peter. For Ananias became a thief of his own goods, secretly, as he thought, from all men, and concealing his sin: but the Holy Spirit at the same moment was in Peter, and detected his intent, dragged down as it was to avarice, and gave to Peter from Himself the power of seeing the secret, while it is clear that He could not have done this had He not been able to behold hidden things."],"source_library_url":"/library/1294eebed82fdacfe755/#ws-library-full-note:1294eebed82fdacfe755:cite_note-7","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_V/Dogmatic_Treatises/On_'Not_Three_Gods.'#cite_note-7","translator":"Henry Austin Wilson (translator and notes), Joseph Hirst Lupton (editorial revision assistance), Henry Wace (editor)","verification":{"proof_file":"raw/review/source-library-note-batch-0058/proof-records.jsonl","proof_file_sha256":"d99bcd456b74c226cd5595a9908fd04c9b4bb20b3ada750b4109d294d60ae7ee","proof_record_id":"ws-library-full-note:1294eebed82fdacfe755:cite_note-7"},"verified":true,"work":"On 'Not Three Gods.'","work_id":"ws-npnf2-5-wilson-selection-1294eebed82fdacfe755"}