It may indeed be undignified to give any answer at all to the statements that are foolish we seem to be pointed that way by Solomon’s wise advice, “n

 What then is the charge they bring against us? They accuse us of profanity for entertaining lofty conceptions about the Holy Spirit. All that we, in f

 What then, shall be our way of arguing? We shall answer nothing new, nothing of our own invention, though they challenge us to it we shall fall back

 We can confirm our argument by material instances. Fire naturally imparts the sense of heat to those who touch it, with all its component parts one

 If, then, the Holy Spirit is truly, and not in name only, called Divine both by Scripture and by our Fathers, what ground is left for those who oppose

 For the plea will not avail them in their self-defence, that He is delivered by our Lord to His disciples third in order, and that therefore He is est

 Since, then, it has been affirmed, and truly affirmed, that the Spirit is of the Divine Essence, and since in that one word “Divine” every idea of gre

 But if all must shrink from that, as going even beyond the most revolting blasphemy, then a devout mind must accept the nobler names and conceptions o

 If such is the doctrine concerning Him when followed out , let the same inquiry be made concerning the Son and the Father as well. Do you not confess

 If, then, they agree that the Holy Spirit is perfect absolutely, and it has been admitted in addition that true reverence requires perfection in every

 In what sort of manner, then, can you honour the Deity? How can you heighten the Highest? How can you give glory to that which is above all glory? How

 The heavens proclaim the glory of God , and yet they are counted poor heralds of His worth because His Majesty is exalted, not as far as the heavens,

 What means, then, this lowering and this expanding of their soul, on the part of these men who are enthusiastic for the Father’s honour, and grant to

 “Yes,” replies one of them, “but we have been taught by Scripture that the Father is the Creator, and in the same way that it was ‘through the Son ’ t

 What shall we answer to this? That the thoughts of their hearts are so much idle talk, when they imagine that the Spirit was not always with the Fathe

 The view which is consistent with all reverence is as follows. We are not to think of the Father as ever parted from the Son, nor to look for the Son

 If, on the contrary, this Spirit has the impulse to work, but some overwhelming control hinders His design, they must tell us the wherefore of this hi

 This is the view we take, after the unprofessional way usual with us and we reject all these elaborate sophistries of our adversaries, believing and

 But with regard to service and worship, and the other things which they so nicely calculate about, and bring into prominence, we say this that the Ho

 But if there is any of them who rejects this statement, and this idea involved in the very name of Divinity, and says that which, to the destruction o

 These destroyers of the Spirit’s glory, who relegate Him to a subject world, must tell us of what thing that unction is the symbol. It not a symbol of

 Again, let us look at it in this way. Kingship is most assuredly shown in the rule over subjects. Now what is “subject” to this Kingly Being? The Word

 For notice the amount of absurdity involved in the other alternative all things that we can think of in the actual creation have, by virtue of all ha

 Then let us look to this too. In Holy Baptism, what is it that we secure thereby? Is it not a participation in a life no longer subject to death? I th

 So that if these despisers and impugners of their very own life conceive of the gift as a little one, and decree accordingly to slight the Being who i

 If, then, every height of man’s ability falls below the grandeur of the Spirit (for that is what the Word means in the metaphor of “footstool”), what

 On the contrary the Holy Spirit is, to begin with, because of qualities that are essentially holy, that which the Father, essentially Holy, is and su

 If such, then, is the greatness of the Spirit, and whatever is beautiful, whatever is good, coming from God as it does through the Son, is completed b

 But you will say, “When I think of the Father it is the Son (alone) that I have included as well in that term.” But tell me when you have grasped the

 Do they too, then, mean this by their worship? Well, is it anything but absurdity to think that it is wrong to honour the Holy Spirit with that with w

 [Translation lacking]

What then is the charge they bring against us? They accuse us of profanity for entertaining lofty conceptions about the Holy Spirit. All that we, in following the teachings of the Fathers, confess as to the Spirit, they take in a sense of their own, and make it a handle against us, to denounce us for profanity3    εἰς ἀσεβείαν γράφειν. This is Mai’s reading. Cf. ἀσεβείας γραφή. The active (instead of middle) in this sense is found in Aristoph. Av. 1052: the passive is not infrequent in Demosthenes and Æschines.. We, for instance, confess that the Holy Spirit is of the same rank as the Father and the Son, so that there is no difference between them in anything, to be thought or named, that devotion can ascribe to a Divine nature. We confess that, save His being contemplated as with peculiar attributes in regard of Person, the Holy Spirit is indeed from God, and of the Christ, according to Scripture4    From God, and of the Christ, according to Scripture. This is noticeable. The Greek is ἐκ τοῦ Θεοῦ ἐστι, καὶ τοῦ Χριστοῦ ἐστι, καθὼς γέγραπται. Compare the words below “proceeding from the Father, receiving from the Son.”, but that, while not to be confounded with the Father in being never originated, nor with the Son in being the Only-begotten, and while to be regarded separately in certain distinctive properties, He has in all else, as I have just said, an exact identity5    τὸ ἀπαράλλακτον (but there is something lost before this: perhaps τὸ ἡνωμένον). This word is used to express substantial identity. Origen uses it in alluding to the “Stoic resurrection,” i.e. the time when the “Great Year” shall again begin, and the world’s history be literally repeated, i.e. the “identical Socrates shall marry the identical Xantippe, and teach the identical philosophy, &c.” This expression was a favourite one also with Chrysostom and Cyril of Alexandria to express the identity of Glory, of Godhead, and of Honour, in the Blessed Trinity.with them. But our opponents aver that He is a stranger to any vital communion with the Father and the Son; that by reason of an essential variation He is inferior to, and less than they in every point; in power, in glory, in dignity, in fine in everything that in word or thought we ascribe to Deity; that, in consequence, in their glory He has no share, to equal honour with them He has no claim; and that, as for power, He possesses only so much of it as is sufficient for the partial activities assigned to Him; that with the creative force He is quite disconnected. Such is the conception of Him that possesses them; and the logical consequence of it is that the Spirit has in Himself none of those marks which our devotion, in word or thought, ascribes to a Divine nature.

Τί οὖν ἐστιν ὃ προφέρουσιν ἡμῖν; ἀσεβεῖν αἰτιῶνται τοὺς περὶ τοῦ ἁγίου πνεύματος μεγαλοπρεπεῖς ἔχοντας ὑπολήψεις: καὶ ὅσα τοῖς τῶν πατέρων ἑπόμενοι δόγμασιν ὁμολογοῦμεν περὶ τοῦ πνεύματος, ταῦτα πρὸς τὸ δοκοῦν ἐκλαμβάνοντες ἀφορμὴν ἑαυτοῖς παρέχουσι καθ' ἡμῶν εἰς ἀσεβείας γραφήν. ἡμῶν γὰρ συντετάχθαι τῷ πατρὶ καὶ τῷ υἱῷ τὸ πνεῦμα τὸ ἅγιον ὁμολογούντων ὡς μηδεμίαν εἶναι παραλλαγὴν ἐν μηδενὶ τῶν εὐσεβῶς περὶ τὴν θείαν φύσιν νοουμένων τε καὶ ὀνομαζομένων ἐκτὸς τοῦ καθ' ὑπόστασιν ἰδιαζόντως θεωρεῖσθαι τὸ πνεῦμα τὸ ἅγιον, ὅτι ἐκ τοῦ θεοῦ ἐστι καὶ τοῦ Χριστοῦ ἐστι, καθὼς γέγραπται: οὔτε κατὰ τὸ ἀγέννητον τῷ πατρὶ οὔτε κατὰ τὸ μονογενὲς τῷ υἱῷ συνχεόμενον ἀλλά τισιν ἐξαιρέτοις ἰδιώμασιν ἐφ' ἑαυτοῦ θεωρούμενον ἐν τοῖς ἄλλοις πᾶσι καθάπερ ἔφην τὸ συνημμένον καὶ ἀπαράλλακτον ἔχειν ὁμολογούντων: οἱ ὑπεναντίοι φασὶν ἀπεξενῶσθαι μὲν αὐτὸ πρὸς τὸν πατέρα καὶ τὸν υἱὸν τῆς φυσικῆς κοινωνίας καὶ διὰ τὸ τῆς φύσεως διαλλάττον ὑποβεβηκέναι καὶ ἠλαττῶσθαι τοῖς πᾶσιν ἐν δυνάμει καὶ δόξῃ καὶ ἀξιώματι καὶ πᾶσιν ἅπαξ τοῖς θεοπρεπῶς λεγομένοις ὀνόμασί τε καὶ νοήμασι: καὶ διὰ τοῦτο δόξης μὲν ἀμέτοχον, ἀνάξιον δὲ τῆς πρὸς τὸν πατέρα καὶ υἱὸν ὁμοτιμίας φασίν: δυνάμεως δὲ τοσοῦτον μετέχειν, ὅσον ἐπαρκεῖν αὐτῷ πρὸς ἀποτεταγμένας τινὰς καὶ μερικὰς ἐνεργείας, τῆς δὲ δημιουργικῆς ἰσχύος ἔξω παντάπασιν καθεστάναι. ταύτης δὲ κρατούσης παρ' αὐτοῖς τῆς ὑπολήψεως ἐκ τοῦ ἀκολούθου κατασκευάζεται παρ' αὐτῶν τὸ μηδὲν ἔχειν ἐν ἑαυτῷ τὸ πνεῦμα τῶν περὶ τὴν θείαν φύσιν εὐσεβῶς λεγομένων τε καὶ νοουμένων.