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in the multitude, but with the dyad fulfills the Triad, and is alienated from creation, and greatly surpasses it, since it is sanctifying creation and making it alive, and is an anointing upon us, and already also in the very flesh of the Lord.

Surely our Lord Jesus Christ is not sanctified by a creature, as Peter says: "Jesus of Nazareth, how God anointed him with the Holy Spirit and with power." Nor is he powerful through a creature; for he says: "By the Spirit of God I cast out demons." Nor is he led by a creature; for it is written that "He was led by the Spirit into the wilderness." The dignity of God the ancient prophets proclaimed: "Thus says the Lord;" and the new prophets: "Thus says the Holy Spirit;" and the apostles: "It seemed good to the Holy Spirit and to us." Wherefore also the Apostle, showing that he utters divine words, at one time says: "Or do you seek proof of Christ speaking in me?" and at another, "I think I have the Spirit of God." And the Old Scripture is full of the 31.1433 doxology of the Spirit. "By the word of the Lord," says the Psalmist, "the heavens were established, and by the Spirit of his mouth all their power." And in the book of Job it is written: "The divine Spirit is what made me." And just as it is not possible to suppose another Word besides the Son, by whom the heavens were made (for then they would no longer have been made through the Lord, if they were made through another word); so neither is it possible to suppose another Spirit, which with the Word establishes the powers of the heavens. And hearing "Spirit of his mouth," we do not hear it in a human way, but as is fitting for God, just as also the Word. For the Word is not a dissolving utterance, but as the psalmist says: "Forever, O Lord, your Word endures in heaven."

Nor is the Spirit a certain diffused breath, but subsisting and remaining. "For where shall I go from your Spirit?" says David, meaning, from him who is, and has filled all things, and is established in divine dignity. For what he said about the Spirit, this he also says about the face of God, and about his right hand, saying next: "And from your face where shall I flee? If I ascend to heaven, you are there; if I descend to hades, you are present; if I take my wings at dawn, and dwell in the uttermost parts of the sea; for even there your hand will lead me, and your right hand will hold me." And the voice of God says this about himself and the Spirit: "I am among you, says the Lord, and my Spirit has stood in your midst." Therefore, the Spirit is not foreign to the glory of God, having been revealed ineffably from the ineffable mouth; nor is God himself without the Spirit, but he is the Spirit of God, and with God, being sent from God, and bestowed through the Son; as is said from the person of the Father: "My Spirit, which is upon you;" and it is said by the Lord that "I will send you a Comforter;" whom he also calls "the Spirit of truth." Therefore, one Father, one Son, and one Spirit must be confessed according to the divine tradition, and not two fathers, nor two sons; wherefore the Spirit is not, nor is he called, Son. For we do not receive anyone from the Spirit as we receive the Spirit from the Son, but we receive him himself coming to us and sanctifying us: communion in divinity, and participation in sonship, and a pledge of the eternal inheritance, and the firstfruits of the good things to come. Let no one be curious beyond the sacred names mentioned; nor let him try to impose the title of Son upon the Spirit, nor generation; but let him be content with the 31.1436 designation and likeness according to the Spirit. Since by the grace of the good God, by the memory of the words of the only-begotten Son of the living God, and of his holy evangelists and apostles and prophets, who have sufficiently clarified for us the account concerning the baptism according to the Gospel of our Lord Jesus Christ, we have been taught that what is in the

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ἐν τῷ πλήθει, ἀλλὰ μετὰ τῆς δυάδος Τριάδα πληροῖ, καὶ κτίσεως ἀπηλλοτρίωται, καὶ πλεῖστον ὑπερέχει, ἅτε δὴ ἁγιάζον τὴν κτίσιν καὶ ζωοποιοῦν, καὶ χρίσμα ἐφ' ἡμῖν ὂν, ἤδη δὲ καὶ ἐν αὐτῇ τῇ τοῦ Κυρίου σαρκί.

Οὐ δήπου δὲ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς διὰ κτίσματος ἁγιάζεται, ὡς λέγει ὁ Πέτρος· «Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει.» Οὐδὲ διὰ κτίσματος δύναται· λέγει δέ· «Ἐν Πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια.» Οὐδὲ ὑπὸ κτίσματος ἄγεται· γέγραπται γὰρ, ὅτι «Ἤγετο ἐν τῷ Πνεύματι εἰς τὴν ἔρημον.» Ἀξίωμα μὲν τοῦ Θεοῦ προφῆται παλαιοὶ κεκράγασι· «Τάδε λέγει Κύριος·» οἱ δὲ νέοι προφῆται· «Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον·» καὶ οἱ ἀπόστολοι· «Ἔδοξε τῷ ἁγίῳ Πνεύματι καὶ ἡμῖν.» ∆ιόπερ καὶ ὁ Ἀπό στολος, δεικνύων, ὅτι θεῖα ῥήματα φθέγγεται, ποτὲ μὲν λέγει· «Ἢ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦν τος Χριστοῦ;» ποτὲ δὲ, «∆οκῶ Πνεῦμα Θεοῦ ἔχειν.» Πλήρης δὲ καὶ ἡ παλαιὰ Γραφὴ τῆς τοῦ Πνεύματος 31.1433 δοξολογίας. «Τῷ λόγῳ Κυρίου, φησὶν ὁ Ψαλμῳδὸς, οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» Καὶ ἐν τῇ βίβλῳ τοῦ Ἰὼβ γέγραπται· «Πνεῦμα δὲ θεῖον τὸ ποιῆσάν με.» Ὥσπερ δὲ Λόγον ἕτερον παρὰ τὸν Υἱὸν οὐκ ἔστιν ὑποθέσθαι, ᾧ ἐγένοντο οἱ οὐρανοὶ (ἦ γὰρ ἂν οὐκέτι διὰ τοῦ Κυρίου γεγονότες εἶεν, εἴπερ δι' ἑτέρου λόγου γεγόνασιν)· οὕτως οὐδὲ Πνεῦμα ἕτε ρον ἔστιν ὑποθέσθαι, τὸ μετὰ τοῦ Λόγου στερεοῦν τὰς δυνάμεις τῶν οὐρανῶν. Πνεῦμα δὲ στόματος ἀκούοντες, οὐκ ἀνθρωπίνως ἀκούομεν, ἀλλ' ὡς ἐπὶ Θεοῦ πρέπον ἐστὶν, ὥσπερ καὶ τὸν Λόγον. Οὔτε γὰρ ὁ Λόγος ῥῆμα διαλυόμενον, ἀλλ' ὡς ὁ ψαλμῳδός φη σιν· «Εἰς τὸν αἰῶνα, Κύριε, ὁ Λόγος σου διαμένει ἐν τῷ οὐρανῷ.»

Οὔτε τὸ Πνεῦμα διαχεομένη τίς ἐστι πνοὴ, ἀλλ' ἑστῶσα καὶ μένουσα. «Ποῦ γὰρ πο ρευθῶ ἀπὸ τοῦ Πνεύματός σου;» φησὶν ὁ ∆αβὶδ, ὄντος δηλαδὴ, καὶ πεπληρωκότος τὰ σύμπαντα, καὶ ἐν ἀξίᾳ θεϊκῇ καθεστῶτος. Ὅπερ γὰρ εἶπε περὶ τοῦ Πνεύ ματος, τοῦτο καὶ περὶ προσώπου λέγει Θεοῦ, καὶ περὶ δεξιᾶς αὐτοῦ φάσκων ἑξῆς· «Καὶ ἀπὸ τοῦ προσ ώπου σου ποῦ φύγω; Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει· ἐὰν ἀναλάβω τὰς πτέρυγάς μου κατ' ὄρθρον, καὶ κατα σκηνώσω εἰς τὰ ἔσχατα τῆς θαλάσσης· καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει με, καὶ καθέξει με ἡ δεξιά σου.» Καὶ φωνὴ Θεοῦ περὶ ἑαυτοῦ τε καὶ Πνεύματος τοῦτο λέγει· «Ἐγώ εἰμι ἐν ὑμῖν, φησὶ Κύριος, καὶ τὸ Πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν.» Οὔτε οὖν ἀλλότριον τῆς τοῦ Θεοῦ δόξης τὸ Πνεῦμα, ἐκ τοῦ ἀῤῥήτου στόματος ἀῤῥήτως ἐκπεφηνός· οὔτε αὐτὸς ὁ Θεὸς ἄνευ Πνεύματος, ἀλλὰ Θεοῦ Πνεῦμα, καὶ παρὰ Θεῷ, ἀποστελλόμενον δὲ παρὰ Θεοῦ, καὶ διὰ Υἱοῦ χορηγούμενον· ὡς λέγεται μὲν ἐκ τοῦ πατρι κοῦ προσώπου· «Τὸ Πνεῦμα τὸ ἐμὸν, ὅ ἐστι ἐπὶ σοί·» λέγεται δὲ ὑπὸ τοῦ Κυρίου, ὅτι «Παράκλητον πέμψω ὑμῖν·» ὃν δὴ καὶ καλεῖ «τὸ Πνεῦμα τῆς ἀληθείας.» Ἕνα μὲν οὖν Πατέρα, ἕνα δὲ Υἱὸν, ἓν δὲ καὶ Πνεῦμα κατὰ τὴν θείαν παράδοσιν ὁμολογη τέον, καὶ οὔτε δύο πατέρας, οὔτε δύο υἱούς· διόπερ τὸ Πνεῦμα Υἱὸς οὐκ ἔστιν, οὐδὲ ὀνομάζεται. Οὐ γὰρ παρὰ τοῦ Πνεύματός τινα λαμβάνομεν ὥσπερ παρὰ τοῦ Υἱοῦ τὸ Πνεῦμα, ἀλλ' αὐτὸ προσιὸν ἡμῖν καὶ ἁγιάζον ὑποδεχόμεθα· θεότητος κοινωνίαν, καὶ υἱότη τος μετουσίαν, καὶ τῆς αἰωνίου κληρονομίας ἀῤῥα βῶνα, καὶ τῶν μελλόντων ἀγαθῶν ἀπαρχήν. Μηδέ τις ἐκτὸς τῶν εἰρημένων ἱερῶν ὀνομάτων περιεργα ζέσθω· μηδὲ Υἱοῦ προσηγορίαν ἐπὶ Πνεύματος τι θέναι βιαζέσθω, μηδὲ γέννησιν· ἀλλ' ἀρκείσθω τῇ 31.1436 κατὰ τὸ Πνεῦμα προσηγορίᾳ καὶ ὁμοιώσει. Ἐπεὶ δὲ Θεοῦ τοῦ ἀγαθοῦ χάριτι, τῇ μνήμῃ τῶν τοῦ μονο γενοῦς Υἱοῦ τοῦ Θεοῦ τοῦ ζῶντος ῥημάτων, καὶ τῶν ἁγίων αὐτοῦ εὐαγγελιστῶν τε καὶ ἀποστόλων καὶ προφητῶν, αὐτάρκως ἡμῖν σαφηνισάντων τὸν περὶ τοῦ κατὰ τὸ Εὐαγγέλιον τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ βαπτίσματος λόγον, ἐπαιδεύθημεν, ὅτι τὸ μὲν ἐν τῷ