36. Of. V. V. Bolotov, "On the Filioque Question, III: The significance of the sequence of the Hypostases of the Holy Trinity according to the view of the Eastern Fathers," Christian Readings [(Khristianskoe Chtenie) Russian], 1913, Sept., pp. 1046-1059.
37. St. Augustine, De div. quaest. qu. 28, PL XLVI, c. 18: nihil autem majus est voluntatis Dei; non ergo ejus causa quaerenda est.
38. St. Gregory of Nazianzos, Carm. theol. IV — De mundo, v. 67-68, PG xxxvii, 421: κοσμοι τυπους...
39. St. Athanasius, Ad Serap. Ep. III, n. 5, PG xxvi, c. 632.
40. St. John Damascene, De fide orth. I, 2, PG xciv, c. 865; St. Gregory of Nazianzos, Or. 45 in S. Pascha, n. 5, PG xxxvi, c. 629.
41. St. John Damascene, De fide orth., I, 9, PG xciv, c. 837.
42. St. John Damascene De imagin., I, 10, PG xciv, c. 1240-1241.
43. Ibid; c. 1340: "The second aspect of the image is the thought of God on the subject of that which He will create, that is, His pre-eternal counsel, which always remains equal to itself; for the Divinity remains unchangeable and His counsel is without beginning” [δευτερος τροπος εικονος, η εν το Θεω των υπ αυτου επομενων εννοια, τουτεστιν η προαιωνιος αυτου βουλησις, η αει ωσαυτως εχουσα].
44. Dionysius the Areopagite, De divin. nomin. V, n. 8, PG III, c. 824; cf. c. VII, n. 2, c. 868-869.
45. St. Maximus the Confessor, Scholia in liberus de divine nominitus in cap. V 5, — PG iv, c. 31; cfr. n. 7... Cf. n. 7, с. 324А: "In the cause of all things, everything is preconstituted [προυρεστηκεν], as in an idea or prototype;” n. 8, с. 329A-B: οτι ποιησιν αυτοτελη αιδιον του αιδιου Θεου την ιδεαν, ητοι το παραδειγμα φηοι. In contrast to Plato, who separated the ideas or God, Dionysius speaks of "images" and "logoi" in God. Cf. A. Brilliantov, The Influence of Eastern Theology on Western Theology in the Works of Eriugene (St. Petersburg, 1898), pp. 157 ff, 192 ff.
46. St. Augustine, De Genesi: ad l.t., I, V, c. 18, PL xxxiv, c. 334; cf. De Trin., I, IX, с. 6 vel s. n. 9, PL XLII, c. 965: alia notitia rei in ipsa se, alia in ipsa aeterna veritate; cf. ibid., I, VIII, c. 4 vel s. n. 7, c. 951-952. See also De div. qu., 83, qu. 46, n. 2., PL XL, c. 30: ideae igitur latine possumus vel formas vel species dicere . . . Sunt namque ideae principales formae quaedam, vel rationes rerum stabiles atque incommutabiles, quae ipsae formatae non sunt, ac per hoc aeternae ac semper eodem modo sese habentes, quia in divina mente continentur. Et cum ipsae neque oriantur, neque intereant; secundum cas tamen formari dicitur omne quod oriri et interire potest, et omne quod oritur et interit.
47. St. Maximus the Confessor. Lib. de div. nom. shol., vii, 3, PG iv, 352: τα γαρ οντα ... εικονες εισι και ομοιωματα των δειων ιδεων ... εικονες τα της κτισεως αποτελεσματα.
48. St. Maximus the Confessor, Lib. de div. nom. schol., V, 5, PG iv, 317; ων μετεχουσιν.
49. St. Maximus the Confessor. De charit., c. iv, c. 4, PG xc, c. 1148: την εξ αιδιον εν αυτω ο Δημιουργος των οντων προυπαρχουσαν γνωσιν, οτε εβουληθη, ουσιωσε και πρεβαλετο; Lib. de div. nom. schol; IV, 14, PG, iv, 265. One must also take into consideration different aspects of the image as described by St. John Damascene, De imag. II, 19, PG xciv, 1340-1341: The first aspect of the image is natural, φυσικος — the Son. The second image is the pre-eternal counsel — εν τω Θεω. The third aspect is man, who is an image by imitation: — ο κατα μιμησιν υπο Θεου γενομενος —since one who is created cannot have the same nature as He who is not created. In this passage St. John Damascene perceives the likeness of man to God in the fact that the soul of every man consists of three parts; cf. Fragm., PG xcv, 574. By indicating difference of natures in God and in man, the divine nature of the eternal ideas of His counsel is emphasized. The notion of "image" received its final definition only during the Iconoclastic period, especially in the writings of St. Theodore the Studite. He connects the possibility of having icons with the creation of man according to the image of God. "The fact that man is created according to the image and likeness of God indicates that making icons is to some extent a divine occupation" (St. Theod. Stud. Antirrh. Ill, c. 2, 5, PG xciv. St. Theodore follows here the ideas of Areopagitica. In this case it is enough to mention that St. Theodore underscores the indissoluble connection between the "image" and the "proto-image," but makes a sharp distinction between them in essence of nature. Cf. Antirrh. III, c. 3, 10, col. 424: "The one is not separate from the other, except in respect to the distinction of essences” [της ουσιας διαφορον]. Cf. К. Schwartzlose. Der Bilderstreit (Gotha, 1890), pp. 174 ff.; the Rev. N. Grossou, St. Theodore the Stylite, His Times, His Life, His Works (Kiev, 1908), Russian, pp. 198 ff.; 180 ff.; A. P. Dobroklonsky, St. Theodore the Studite, Vol. I (Odessa, 1901 [1914]), Russian.
50. A penetrating and thorough investigation of the problem of ideas is given by a noted Roman Catholic theologian, F. A. Staudenmaier, Die Philosophic des Christentums, Bd. I (the only published), "Die Lehre von der Idee" (Gieszen, 1840), and also in his monumental work Die Christliche Dogmatik, Bd. Ill, Freiburg im Breisgau 1848 (recently reprinted, 1967).
51. Discourses and Speeches of a Member of the Holy Synod, Philaret, Metropolitan of Moscow, part 11, Moscow, 1844, p. 87: "Address on the Occasion of the Recovery of the Relics of Patriarch Alexey" (Russian).
  1. St. John Damascene, De fide orth., I, 4, PG xciv, 800.

  2. Ibid., I, 9, c. 836.

  3. Ibid., I, 4, c. 797.

  4. For a survey of this question see I. V. Popov, The Personality and Teachings of the Blessed Augustine, Vol. I, part 2 (Sergiev Posad, 1916, and Lichnost' i Uchenie Blazhennago Avgustina), pp. 350-370 ff. (Russian).
56. In the words of Athenagoras, Legat. c. 10, PG vi, c. 908: εν ιδεα και ενεργεια. Cf. Popov, pp. 339-41; Bolotov, pp. 41 ff.; A Puech, Les apologistes grecs du IIe siècle de notre ère (Paris, 1912). On Origen, see Bolotov, pp. 191 ff. From the formal aspect, the distinction between "essence" and "energies" goes back to Philo and Plotinus. Nevertheless, in their view God receives his own character, even for Himself, only through His inner and necessary self-revelation in the world of ideas, and this "cosmological sphere" in God they named "Word" or "Mind." For a long time the cosmological concepts of Philo and Plotinus retarded the speculative formulation of the Trinitarian mystery. In fact cosmoiogical concepts have no relation to the mystery of God and Trinity. If Cosmological concepts must be discarded, then another problem appears, that of the relationship of God to the world, indeed of a free relationship. The problem is relationship in the conception of the "pre-eternal counsel of God." On Philo see M. D. Muretov, The Philosophy of Philo of Alexandria in its Relation to the Doctrine of St. John the Theologian on the Logos, Vol. I (Moscow, 1885); N. N. Gloubokovsky, St. Paul the Apostle's Preaching of the Glad Tidings in its Origin and Essence, Vol. IΙ (St. Petersburg, 1910), pp. 23-425; V. Ivanitzky, Philo of Alexandria (Kiev, 1911); P. J. Lebreton, Les origines du dogme de la Trinité (Paris, 1924), pp. 166-239, 570-581, 590-598; cf. excurus A, "On the Energies," pp. 503-506. Cf. also F. Dölger, "Sphragis," Studien zur Geschichte und Kultur des Alterhums, Bd. V, Hf. 3-4 (1911), pp. 65-69.
57. St. Basil the Great, C. Eun., Ι, ΙI, 32, PG xxix, 648; cf, St. Athanasius, De decret., n. II, PG xxv, c. 441: "God is in all by His goodness and power; and He is outside of all in His own nature” [κατα την ιδιαν φυσιν].
58. St. Basil the Great, Ad Amphil., PG xxxii, 869, А-В.
59. St. Basil the Great, C. Eun., I, I, n, 14, PG xxix, 544-5; cf. St. Gregory of Nazianzos, Or. 28, 3, PG xxxvi, 29; Or. 29, col. 88B.
60. St. Gregory Nazianzos, Or. 38, in Theoph., n. 7, PG xxxvi, 317.