2

proclaimed. Learn also the hymn of the Seraphim, crying out a third time: Holy, holy, holy. For they do not say only once, Holy, nor a second time, Holy, holy, nor a fourth, nor do they say, Holy ones, holy ones, holy ones; lest the multiplicity of names lead us into polytheism, but only one, and a third time: Holy, holy, holy. For by these they declare one and equal glorification of the Father and of the Son and of the Holy Spirit. Hear also the prophet saying again: The Spirit of the Lord has spoken in me, and his word is on my tongue. It has been shown beforehand that the Word was God; for having said Spirit of the Lord and Word and Lord, he proclaims the indivisible Trinity. See also the three children in the furnace calling all creations and all works to the glorification of God, sun, moon, stars, heavens, angels, powers, men, spirits, all creation both visible and invisible and intelligible; and nowhere did they number the Son or the Holy Spirit among the works. But you will surely say: They did not know the Spirit or the Son; for they were Jews; but you are immediately refuted from Scripture itself: For the fourth, it says, was like the appearance of a Son of God.

And concerning the Holy Spirit, it says: God raised up by the Holy Spirit a younger child, whose name was Daniel. And in many other places the Holy Spirit has been proclaimed beforehand in the Old Testament. But they knew that the Father and the Son and the Holy Spirit were of one divinity and power; and they knew to call the servants to the glorification of the divinity. But that you may know that nothing created or introduced is added to the Trinity, Paul, having placed the Father first, in another place 48.1089 places the Holy Spirit first; for he speaks thus: One God, the Father, from whom are all things, and we for him; and one Lord, Jesus, through whom are all things, and we through him; and one Holy Spirit. And conversely: There are varieties of gifts, but the same Spirit; and there are varieties of ministries, but the same Lord; and there are varieties of activities, but the same God, who works all things in all people. And one and the same Spirit works all these things, distributing to each one individually as he wills, and not as he is commanded. And when the Son is baptized, the Father testifies from heaven, and the Holy Spirit descends in the form of a dove upon him who is of equal honor. Through all these things we are taught to understand one kingdom of the indivisible Trinity. But God the Word himself, who for our sake was truly incarnate, being about to ascend whence he was not separated, says to his holy apostles: Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. We were sealed, but there is one seal of the holy Trinity, one baptism. How then do you dare to alienate the Son from the paternal substance, or the Holy Spirit? For if they were alien, they would not have been numbered with the Father in baptism. For by what reasoning according to your reasoning, O God-fighter, if the Son or the Spirit is a creature, is he included with the Father? For if the name of the Father alone could save the one being baptized, why are creatures included with him, as if the Father alone were unable to save? May it not be! If, then, he proclaims a weakness of the Father, fleeing the consubstantial, you will be compelled by the truth to confess with us a Trinity uncreated and consubstantial and all-powerful. But you will say to me concerning the Father, that it is written, You, the only true God. But the Word was also God; how then is he equal to the Father? For to say concerning the Father, You, the only true God, showed the Son to be not a natural, but an adopted God. What then, O one who wars against his own salvation? Since it is written, as John says concerning the Father, that God is light, and concerning the Son, that He was the true light, do you dare on this account to say the Father is lesser, because "the true light" is not added, but concerning the Son only, "He was the true light"? Just as, therefore, you do not dare to diminish the Father because "true" is not added; so hearing concerning the Father, "You, the only true God," and concerning the Son, "God"

2

ἀνεκήρυξε. Μάνθανε καὶ τῶν Σεραφὶμ τὸν ὕμνον, κραζόντων τρίτον· Ἅγιος, ἅγιος, ἅγιος. Οὐ γὰρ λέγουσιν ἅπαξ μόνον, Ἅγιος, οὔτε δεύτερον, Ἅγιος, ἅγιος, οὔτε τέταρτον, οὐδὲ λέγουσιν, Ἅγιοι, ἅγιοι, ἅγιοι· ἵνα μὴ τὸ πολυώνυμον εἰς πολυθεΐαν ἡμᾶς ἐξαγάγῃ, ἀλλ' ἓν μόνον, τρίτον δέ· Ἅγιος, ἅγιος, ἅγιος. ∆ηλοῦσι γὰρ διὰ τούτων μίαν καὶ ἴσην δοξολογίαν Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος. Ἄκουε δὲ καὶ τοῦ προφήτου λέγοντος πάλιν· Πνεῦμα Κυρίου ἐλάλησεν ἐν ἐμοὶ, καὶ ὁ λόγος αὐτοῦ ἐν τῷ στόματί μου. Προδέδεικται, ὅτι Θεὸς ἦν ὁ Λόγος· Πνεῦμα γὰρ Κυρίου καὶ Λόγον καὶ Κύριον εἰπὼν κηρύττει ἀδιαίρετον Τριάδα. Ὅρα δὲ καὶ τοὺς τρεῖς παῖδας ἐν τῇ καμίνῳ πάντα τὰ κτίσματα καὶ τὰ ποιήματα εἰς δοξολογίαν Θεοῦ καλοῦντας, ἥλιον, σελήνην, ἄστρα, οὐρανοὺς, ἀγγέλους, δυνάμει, ἀνθρώπους, πνεύματα, πᾶσαν κτίσιν ὁρατήν τε καὶ ἀόρατον καὶ νοητήν· καὶ οὐδαμοῦ ἀπηρίθμησαν Υἱὸν ἢ Πνεῦμα ἅγιον ἐν τοῖς ποιήμασιν. Ἀλλ' ἐρεῖς πάντως· Οὐκ ᾔδεισαν Πνεῦμα ἢ Υἱόν· Ἰουδαῖοι γὰρ ἦσαν· ἐλέγχῃ δὲ εὐθὺς ἀπ' αὐτῆς τῆς Γραφῆς· Ἦν γὰρ ὁ τέταρτος, φησὶν, ὡς ὁμοίωμα Υἱοῦ Θεοῦ.

Περὶ δὲ τοῦ ἁγίου Πνεύματος λέγει· Ἐξήγειρεν ὁ Θεὸς τῷ ἁγίῳ Πνεύματι παιδάριον νεώτερον, ᾧ ὄνομα ∆ανιήλ. Καὶ ἐν ἄλλοις δὲ πολλοῖς τόποις προκεκήρυκται τὸ Πνεῦμα τὸ ἅγιον ἐν τῇ Παλαιᾷ. Ἀλλ' ᾔδεισαν μὲν Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα τῆς μιᾶς θεότητος καὶ δυνάμεως ὄντας· ᾔδεισαν δὲ τὰ δοῦλα καλεῖν εἰς δοξολογίαν τῆς θεότητος. Ἵνα δὲ γνῷς, ὅτι οὐδὲν κτιστὸν ἐν τῇ Τριάδι ἢ ἐπείσακτον ἐπιγίνεται, προτάξας ὁ Παῦλος τὸν Πατέρα, ἐν ἄλλῳ 48.1089 τόπῳ προτάττει τὸ ἅγιον Πνεῦμα· λέγει γὰρ οὕτως· Εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς εἰς αὐτόν· καὶ εἷς Κύριος Ἰησοῦς, δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ· καὶ ἓν Πνεῦμα ἅγιον. Ἀνάπαλιν δέ· ∆ιαιρέσεις χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι. Ταῦτα δὲ πάντα ἐνεργεῖ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται, καὶ οὐ καθὼς ἐπιτάσσεται. Βαπτιζομένου δὲ τοῦ Υἱοῦ ὁ Πατὴρ οὐρανόθεν μαρτυρεῖ, Πνεῦμα δὲ τὸ ἅγιον ἐν εἴδει περιστερᾶς κατέρχεται ἐπὶ τὸν ὁμότιμον. ∆ιὰ τούτων πάντων ἓν βασίλειον νοεῖν διδασκόμεθα τῆς ἀδιαιρέτου Τριάδος. Αὐτὸς δὲ ὁ Θεὸς Λόγος, ὁ δι' ἡμᾶς ἐν ἀληθείᾳ σαρκωθεὶς, μέλλων ἀνέρχεσθαι ὅθεν οὐκ ἐχωρίσθη, λέγει τοῖς ἁγίοις αὐτοῦ ἀποστόλοις· Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Ἐσφραγίσθημεν μὲν, ἀλλὰ μία σφραγὶς τῆς ἁγίας Τριάδος, ἓν βάπτισμα. Πῶς οὖν τολμᾷς ἀλλοτριῶσαι τῆς πατρῴας οὐσίας τὸν Υἱὸν, ἢ τὸ ἅγιον Πνεῦμα; Οὔτε γὰρ εἰ ἀλλότρια ὑπῆρχον, μετὰ τοῦ Πατρὸς ἐν τῷ βαπτίσματι εἶχον ἀπαριθμεῖσθαι. Τίνι γὰρ λόγῳ κατὰ τὸν σὸν λόγον, ὦ θεομάχε, εἰ κτιστὸς ὁ Υἱὸς, ἢ τὸ Πνεῦμα, μετὰ τοῦ Πατρὸς συμπεριλαμβάνεται; Εἰ γὰρ ἠδύνατο τὸ ὄνομα τοῦ Πατρὸς μόνον σῶσαι τὸν βαπτιζόμενον, διὰ τί τὰ κτίσματα μετ' αὐτοῦ συμπεριλαμβάνεται, ὡς ἀδυνατοῦντος τοῦ Πατρὸς μόνου σῶσαι; Μὴ γένοιτο! Εἰ οὖν ἀσθένειαν καταγγέλλει Πατρὸς, τὰ ὁμοούσια φεύγων, ἀναγκασθήσῃ ἐκ τῆς ἀληθείας σὺν ἡμῖν ὁμολογεῖν Τριάδα ἄκτιστον καὶ ὁμοούσιον καὶ παντοδύναμον. Ἀλλ' ἐρεῖς μοι περὶ τοῦ Πατρὸς, ὅτι γέγραπται, Σὲ τὸν μόνον ἀληθινὸν Θεόν. Ἀλλὰ καὶ Θεὸς ἦν ὁ Λόγος· καὶ πῶς οὖν ἴσος τῷ Πατρί; τὸ γὰρ εἰπεῖν περὶ Πατρὸς, Σὲ τὸν μόνον ἀληθινὸν Θεὸν, ἔδειξε τὸν Υἱὸν οὐ φυσικὸν, ἀλλὰ θετὸν Θεόν. Τί οὖν, ὁ πολεμῶν τὴν ἑαυτοῦ σωτηρίαν; ἐπειδὴ γέγραπται, καθὼς λέγει Ἰωάννης περὶ τοῦ Πατρὸς, ὅτι Ὁ Θεὸς φῶς ἐστι, περὶ δὲ τοῦ Υἱοῦ, ὅτι Ἦν τὸ φῶς τὸ ἀληθινὸν, παρὰ τοῦτο τολμᾷς ἐλάττω λέγειν τὸν Πατέρα, διὰ τὸ μὴ προσκεῖσθαι τὸ φῶς τὸ ἀληθινὸν, ἀλλὰ περὶ Υἱοῦ μόνον, Ἦν τὸ φῶς ἀληθινόν; Ὥσπερ οὖν οὐ τολμᾷς σμικρῦναι τὸν Πατέρα διὰ τὸ μὴ προσκεῖσθαι τὸ, ἀληθινόν· οὕτως ἀκούων περὶ Πατρὸς, Σὲ τὸν μόνον ἀληθινὸν Θεὸν, περὶ δὲ τοῦ Υἱοῦ, τὸ Θεὸς