2

numbering with the Father the Son and the Holy Spirit. For he did not simply and of his own accord reverse the sequence of the names; but Christ speaking in him, destroying the assumption of malicious and unperverted hearts, teaches in various ways the truth of the co-equal, and of the same honor, and consubstantial Trinity, at one time having said through the same Paul: "But it is the same God who works all things in all;" and at another time saying through the Evangelist: "Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit;" and now through Paul, as has been said before: "But all these things that one and the same Spirit works, distributing to each one individually as He wills." And he also supports this main point in the Epistle to the Hebrews, which has it thus: "God also bearing them witness, both with signs and wonders, and with various miracles, and gifts of the Holy Spirit, according to His own will." And there are also dominical sayings in John: "The Spirit blows where it wishes;" and, "The Spirit is truth." And it is fitting, he says, to praise Him with the first honors of divinity, and not with secondary ones; that you may have security in life. For that which confers benefits loves to be thanked and served; which even those outside found to say guilelessly: "You repay the benefactor with gentle returns." For if, he says, the one with free will is better than the one under authority, then even man, having free will, would be shown by you to be superior to the Holy Spirit. Alas for the terrible things! The Macedonians, interpreting the symbols of divine power and nature as if of a created being, have devised deceptions, and have written, introducing the persons of an Orthodox and a Macedonian; and now cutting short the proofs of the Orthodox, now not even bringing forth as many as were needed; at other times making him at a loss for a contradictory and demonstrative response; or even diffusing and relaxing the truth and the harmony with supposedly persuasive 39.605 words; and simply placing in no account the oracles which were used with the fitting dignity; leading the argument to where it seems good to them, and presenting themselves as flourishing in their own purpose, and stringing together their argument without a breath, and introducing themselves as victors over all with a seemingly pious irony; they slander, as they suppose, orthodoxy. And the voice of the Macedonian, supposedly addressed to an Orthodox, is of this sort: You were saying: God works; the Holy Spirit also works; and from 'works' and 'works,' you wished for the Holy Spirit and God to be of equal honor and equal power. But I pass over the fact that doctors and all men take 'to work' as applying to things of different kinds and differing in nature and definitions, whether concerning hot waters, or things eaten, or herbs; but I show this only, that the divine word has taken it also for the opposing power, the Apostle having said concerning the Antichrist: "Whose coming is according to the working of Satan with all signs and lying wonders." See then, he says, since the name 'to work' is taken homonymously or synonymously for many things, to what you have reduced the Holy Spirit; and you did not consider that God has both made and worked the world into being out of non-being; but the Holy Spirit, a division of gifts among those created by God. For it is written: "Distributing to each one individually as He wills; not, however, gifting." And how, O Macedonian, are these things not contrary to theological concepts? and how is the hypocrisy not self-evident from this? For in the first place, since it is agreed by all that the verb 'to work' is predicated of different substances and things, for what reason, when the discussion was concerning the divine and manifest working of the Holy Spirit, did you bring forward what you brought forward, and from this insulted rather than praised the Spirit of God? Then, it is not by the word 'to work' being taken homonymously, or synonymously, for the Divine, and for herbs, and for Satan; but one must pay attention to the persons and to the difference of the working; and the

2

ὑπαριθμοῦντες τῷ Πατρὶ τὸν Υἱὸν καὶ τὸ ἅγιον Πνεῦμα. Οὐδὲ γὰρ ἁπλῶς καὶ ἀφ' ἑαυτοῦ ἀνέστρεφε τῶν ὀνομάτων τὴν ἀκολουθίαν· ἀλλ' ὁ λαλῶν ἐν αὐτῷ Χριστὸς, τῶν κακοήθων καὶ ἀδιαστρόφων καρδιῶν ἀφανίζων τὴν ὑπόληψιν, διαφόρως τὴν ἀλήθειαν τῆς ἰσοδυνάμου, καὶ ὁμοτίμου, καὶ ὁμοουσίου διδάσκει Τριάδος, ἄλλοτε μὲν παρὰ τῷ αὐτῷ Παύλῳ εἰρηκώς· "Ὁ δὲ αὐτὸς Θεός ἐστιν ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν·" ἄλλοτε δὲ παρὰ τῷ Εὐαγγελιστῇ λέγων· "Βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος·" νῦν δὲ παρὰ Παύλῳ, ὡς προείρηται· "Ταῦτα δὲ πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται." Συνηγορεῖ δὲ καὶ ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ τῷ κεφαλαίῳ τούτῳ, ἐχούσῃ ὧδε· "Συνεπιμαρτυροῦντος τοῦ Θεοῦ σημείοις τε καὶ τέρασι, καὶ ποικίλαις δυνάμεσι, καὶ Πνεύματος ἁγίου μερισμοῖς, κατὰ τὴν αὑτοῦ θέλησιν." Καὶ δεσποτικαὶ δὲ φάσεις παρ' Ἰωάννῃ ἔχουσιν· "Τὸ Πνεῦμα ὅπου θέλει πνεῖ·" καὶ, "Τὸ Πνεῦμά ἐστιν ἡ ἀλήθεια." Καὶ ἐμπρεπὲς, φησὶ, πρωτείοις θεότητος, ἀλλὰ μὴ ἐπὶ δευτερείοις ὑμνεῖν αὐτό· ἵν' ἐπὶ τῇ ζωῇ τὴν ἀσφάλειαν ἔχητε. Τὸ γὰρ εὐεργετοῦν, εὐχαριστεῖσθαι καὶ θεραπεύεσθαι φιλεῖ· ὅπερ εὗρον εἰπεῖν ἀδόλως καὶ οἱ ἔξω· "Τὸν εὐεργέταν ἀγαναῖς ἀμοιβαῖς ἀποτίννυσθε." Εἰ γὰρ, φησὶν, ἀμείνων ὁ αὐτεξούσιος ὑπεξουσίου, ἤδη καὶ ὁ ἄνθρωπος αὐτεξούσιος ὢν, κρείττων παρ' ὑμῖν ἀποφανθείη τοῦ ἁγίου Πνεύματος. Φεῦ τῶν δεινῶν! Τὰ τῆς θεϊκῆς δυνάμεως καὶ φύσεως σύμβολα ὡς ἐπὶ κτιστῆς ἐκδεχόμενοι Μακεδονιανοὶ, περινενοήκασιν ἀπάτας, καὶ ἔγραψαν εἰσάγοντες πρόσωπα ὀρθοδόξου καὶ Μακεδονιανοῦ· καὶ τοῦ μὲν ὀρθοδόξου νῦν περικόπτοντες τῶν ἀποδείξεων, νῦν οὐδὲ προφέροντες ὅσας ἐχρῆν· ἄλλοτε ἀποροῦντα ποιοῦντες αὐτὸν περὶ τὴν ἀντιλογικὴν καὶ ἀποδεικτικὴν ἀπόκρισιν· ἢ καὶ διαχέοντες καὶ ἀνιέντες δῆθεν πειθανοῖς ῥή 39.605 μασι τὴν ἀλήθειαν καὶ τὸ ἐμμελές· καὶ ἁπλῶς ἐν οὐδενὶ τὰ λόγια, ἃ μετ' ἀξιώματος τοῦ πρέποντος ἐχρήσθη, τιθέμενοι· εἰς ὃ δὲ αὐτοῖς δοκεῖ περιάγοντες τὸν λόγον, καὶ ἑαυτοὺς ἀνθοῦντας περὶ τὸν οἰκεῖον σκοπὸν, καὶ ἀπνευστὶ τὸν λόγον εἴροντας, καὶ νικητὰς πάντων μετὰ εὐλαβοφανοῦς εἰρωνείας εἰσφέροντες· διασύρουσιν, ὥς γε νομίζουσι, τὴν ὀρθοδοξίαν. Ἔχει δὲ ἡ τοῦ Μακεδονιανοῦ φωνὴ δῆθεν γενομένη πρὸς ὀρθόδοξον, τόνδε τὸν τρόπον· Ἔλεγες· Ἐνεργεῖ Θεός· ἐνεργεῖ καὶ ἅγιον Πνεῦμα· καὶ ἐκ τοῦ ἐνεργεῖν καὶ ἐνεργεῖν, ἐβούλου τὸ ἰσότιμόν τε καὶ ἰσοδύναμον ἁγίῳ Πνεύματι καὶ Θεῷ ὑπάρχειν. Ἐγὼ δὲ ὅτι ἐπὶ ἑτεροειδῶν τε καὶ διαφερόντων τῇ φύσει καὶ τοῖς ὁρισμοῖς, τὸ ἐνεργεῖν ἰατροί τε καὶ πάντες ἄνθρωποι λαμβάνουσιν, εἴτε ἐπὶ ὑδάτων θερμῶν, εἴτε ἐπὶ τῶν ἐσθιομένων, εἴτε ἐπὶ βοτανῶν, ἐῶ· τοῦτο δὲ μόνον δείκνυμι, ὅτι καὶ ἐπὶ τῆς ἐναντίας δυνάμεως ὁ θεῖος εἴληφε λόγος, εἰρηκότος τοῦ Ἀποστόλου περὶ τοῦ Ἀντιχρίστου· "Οὗ ἐστιν ἡ παρουσία κατ' ἐνέργειαν τοῦ Σατανᾶ ἐν πᾶσι σημείοις καὶ τέρασι ψεύδους." Ὅρα οὖν, φησὶ, τοῦ ἐνεργεῖν ὀνόματος ὁμωνύμως ἢ συνωνύμως λαμβανομένου ἐπὶ πολλῶν, εἰς τί κατήγαγες τὸ ἅγιον Πνεῦμα· καὶ οὐκ ἐλογίζου, ὅτι Θεὸς μὲν κόσμον ἐξ οὐκ ὄντων εἰς τὸ εἶναι πεποίηκέ τε καὶ ἐνήργηκεν· ἅγιον δὲ Πνεῦμα, διαίρεσιν χαρισμάτων ἐν τοῖς ὑπὸ Θεοῦ κτισθεῖσιν. Γέγραπται γάρ· "∆ιαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται· οὐ μὲν δωρούμενον." Καὶ πῶς, ὦ Μακεδονιανὲ, οὐχὶ ταῦτα παρὰ τὰς ἐννοίας ἐστὶ τὰς θεολογικάς; πῶς δὲ αὐτόφωρος οὐκ ἔστιν αὐτόθεν ἡ ὑπόκρισις; Πρῶτον μὲν γὰρ ἐπειδὴ πᾶσιν ὁμόλογον, ὅτι τὸ ἐνεργεῖ ῥῆμα ἐπὶ διαφόρων οὐσιῶν τε καὶ πραγμάτων κατηγορεῖται, τίνος εἵνεκα τοῦ κινουμένου περὶ θείας καὶ ἐμφανοῦς ἐνεργείας τοῦ ἁγίου Πνεύματος ὄντος, σὺ εἰς μέσον παρήγαγες ἃ παρήγαγες, καὶ ἐκ τούτου ὕβρισας μᾶλλον ἢ ἐπῄνεσας τὸ Πνεῦμα τοῦ Θεοῦ; Ἔπειτα οὐ τῷ ὁμωνύμως, ἢ συνωνύμως, ἐπί τε τοῦ Θείου, ἐπί τε βοτανῶν, καὶ τοῦ Σατανᾶ λαμβάνεσθαι τὴν λέξιν τὴν ἐνεργεῖ· ἀλλὰ τοῖς προσώποις καὶ τῇ τῆς ἐνεργείας διαφορᾷ προσέχειν χρή· καὶ τὴν