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8. Confess, O you men, the Trinity of one Godhead, or, if you wish, of one nature; and we will ask for you from the Spirit the utterance "God". For He will give it, I know well, He who gave the first will also give the second, and especially, if your contentiousness is a kind of spiritual cowardice, and not a diabolical opposition. Let me speak yet more clearly and concisely: Neither do you find fault with us for our higher utterance (for there is no envy of ascent), nor will we blame you for what is attainable to you for now, as long as by another road also you are being brought to the same lodging. For we are not seeking to win a victory, but to win over brothers, by whose separation we are torn apart. These things I say to you, among whom we find something of life, who are sound concerning the Son; whose life we admire, we do not entirely praise their doctrine; you who have the things of the Spirit, receive the Spirit also, that you may not only contend, but also lawfully, from which comes the crown. May this be given to you as the reward for your manner of life, to confess the Spirit perfectly, and to proclaim with us and before us as much as is worthy. I dare something even greater on your behalf, to utter the saying of the Apostle. So greatly do I embrace you, and so greatly do I revere your seemly habit, and the hue of your continence, and these sacred companies, and the revered virginity and purity, and the all-night psalmody, and your love for the poor, and for the brethren, and for strangers, that I could wish to be anathema from Christ, and I accept to suffer something, as one condemned; only if you would stand with us, and we might glorify the Trinity together. For concerning the others, what is there even to say, who are clearly dead (whom Christ alone can raise, who gives life to the dead according to his 36.441 power, who are badly separated by place, though bound together by doctrine, and contend against each other as much as squinting eyes, looking at one thing, and are at odds not in their sight, but in their position; if indeed one must charge them with distortion, and not blindness? But since I have moderately set forth my case to you, come, let us return again to the Spirit; and I think that you too will now follow.

9. The Holy Spirit always was, and is, and will be, neither beginning, nor ceasing, but always ranked and numbered with the Father and the Son; for it was not fitting that ever there should be a lack, either of the Son to the Father, or of the Spirit to the Son. For the Godhead would have been dishonored in the highest degree, as if coming to the completion of its perfection out of a change of mind. He was therefore always to be partaken of, not partaking; perfecting, not being perfected; filling, not being filled; sanctifying, not being sanctified; deifying, not being deified; always the same with himself, and with those with whom he is ranked; invisible, timeless, uncontained, unchangeable, without quality, without quantity, without form, intangible, self-moving, ever-moving, of his own will, of his own power, all-powerful (even though referred back to the first cause, just as all things of the Only-begotten are, so also are the things of the Spirit); life, and life-giving; light, and giver of light; goodness itself, and source of goodness; a right Spirit, princely, lord, sending, separating, making a temple of himself, guiding, working as he wills, distributing gifts; Spirit of adoption, of truth, of wisdom, of understanding, of knowledge, of piety, of counsel, of might, of fear, of those enumerated; through whom the Father is known, and the Son is glorified, and by whom alone he is known, one order, one worship, one adoration, power, perfection, sanctification. Why should I speak at length? All that the Father has belongs to the Son, except for unbegottenness. All that the Son has belongs to the Spirit, except for the generation. And these things do not separate essences, according to my reasoning, but are distinguished within the essence.

10. Are you in travail with objections? But I am with the course of my argument. Honor the day of the Spirit; hold your tongue for a little, if possible. The subject is other tongues; revere these, or fear them, 36.444 seen with fire. Today let us speak dogmatically, tomorrow let us reason technically; today let us feast, tomorrow

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Ηʹ. Μιᾶς Θεότητος, ὦ οὗτοι, τὴν Τριάδα ὁμολογή σατε, εἰ δὲ βούλεσθε, μιᾶς φύσεως· καὶ τὴν Θεὸς φωνὴν παρὰ τοῦ Πνεύματος ὑμῖν αἰτήσομεν. ∆ώσει γὰρ, εὖ οἶδα, ὁ τὸ πρῶτον δοὺς, καὶ τὸ δεύτερον, καὶ μάλιστα, εἰ δειλία τις εἴη πνευματικὴ, καὶ μὴ ἔνστασις διαβολικὴ, τὸ μαχόμενον. Ἔτι σαφέστερον εἴπω καὶ συντομώτερον· Μήτε ὑμεῖς ἡμᾶς εὐθύ νητε τῆς ὑψηλοτέρας φωνῆς (φθόνος γὰρ οὐδεὶς ἀνα βάσεως), οὔτε ἡμεῖς τὴν ἐφικτὴν τέως ὑμῖν ἐγκαλέ σομεν, ἕως ἂν καὶ δι' ἄλλης ὁδοῦ πρὸς τὸ αὐτὸ φέρησθε καταγώγιον. Οὐ γὰρ νικῆσαι ζητοῦμεν, ἀλλὰ προσλαβεῖν ἀδελφοὺς, ὧν τῷ χωρισμῷ σπαρασ σόμεθα. Ταῦτα ὑμῖν, παρ' οἷς τι καὶ ζωτικὸν εὑρί σκομεν, τοῖς περὶ τὸν Υἱὸν ὑγιαίνουσιν· ὧν τὸν βίον θαυμάζοντες, οὐκ ἐπαινοῦμεν πάντη τὸν λόγον· οἱ τὰ τοῦ Πνεύματος ἔχοντες, καὶ τὸ Πνεῦμα προσ λάβετε, ἵνα μὴ ἀθλῆτε μόνον, ἀλλὰ καὶ νομίμως, ἐξ οὗ καὶ ὁ στέφανος. Οὗτος ὑμῖν δοθείη τῆς πολιτείας μισθὸς, ὁμολογῆσαι τὸ Πνεῦμα τελείως, καὶ κηρύξαι σὺν ἡμῖν τε καὶ πρὸ ἡμῶν ὅσον ἄξιον. Τολμῶ τι καὶ μεῖζον ὑπὲρ ὑμῶν, τὸ τοῦ Ἀποστόλου φθέγξασθαι. Τοσοῦτον ὑμῶν περιέχομαι, καὶ τοσοῦτον ὑμῶν αἰ δοῦμαι τὴν εὔκοσμον ταύτην στολὴν, καὶ τὸ χρῶμα τῆς ἐγκρατείας, καὶ τὰ ἱερὰ ταῦτα συστήματα, καὶ τὴν σεμνὴν παρθενίαν καὶ κάθαρσιν, καὶ τὴν πάννυ χον ψαλμῳδίαν, καὶ τὸ φιλόπτωχον, καὶ φιλάδελφον, καὶ φιλόξενον, ὥστε καὶ ἀνάθεμα εἶναι ἀπὸ Χριστοῦ, καὶ παθεῖν τι, ὡς κατάκριτος, δέχομαι· μόνον εἰ σταίητε μεθ' ἡμῶν, καὶ κοινῇ τὴν Τριάδα δοξάσαι μεν. Περὶ γὰρ τῶν ἄλλων, τί χρὴ καὶ λέγειν, σαφῶς τεθνηκότων (οὓς Χριστοῦ μόνου ἐγεῖραι, τοῦ ζωοποιοῦντος τοὺς νεκροὺς κατὰ τὴν αὐτοῦ 36.441 δύναμιν, οἳ κακῶς τῷ τόπῳ χωρίζονται, τῷ λόγῳ συνδεδεμένοι, καὶ τοσοῦτον πρὸς ἀλλήλους ζυγομαχοῦσιν, ὅσον ὀφθαλμοὶ διάστροφοι, τὸ ἓν βλέποντες, καὶ οὐ τῇ ὄψει, τῇ θέσει δὲ στασιάζοντες· εἴ γε καὶ διαστροφὴν αὐτοῖς ἐγκλητέον, ἀλλὰ μὴ τύ φλωσιν; Ἐπεὶ δὲ μετρίως ἐθέμην τὰ πρὸς ὑμᾶς, φέρε, καὶ πρὸς τὸ Πνεῦμα πάλιν ἐπανέλθωμεν· οἶμαι δὲ καὶ ὑμεῖς ἤδη συνέψεσθε.

Θʹ. Τὸ Πνεῦμα τὸ ἅγιον ἦν μὲν ἀεὶ, καὶ ἔστι, καὶ ἔσται, οὔτε ἀρξάμενον, οὔτε παυσόμενον, ἀλλ' ἀεὶ Πατρὶ καὶ Υἱῷ συντεταγμένον, καὶ συναριθμού μενον· οὐδὲ γὰρ ἔπρεπεν ἐλλείπειν ποτὲ, ἢ Υἱὸν Πα τρὶ, ἢ Πνεῦμα Υἱῷ. Τῷ μεγίστῳ γὰρ ἂν ἦν ἄδοξος ἡ θεότης, ὥσπερ ἐκ μεταμελείας ἐλθοῦσα εἰς συμ πλήρωσιν τελειότητος. Ἦν οὖν ἀεὶ μεταληπτὸν, οὐ μεταληπτικόν· τελειοῦν, οὐ τελειούμενον· πληροῦν, οὐ πληρούμενον· ἁγιάζον, οὐχ ἁγιαζόμενον· θεοῦν, οὐ θεούμενον· αὐτὸ ἑαυτῷ ταυτὸν ἀεὶ, καὶ οἷς συν τέτακται· ἀόρατον, ἄχρονον, ἀχώρητον, ἀναλλοίωτον, ἄποιον, ἄποσον, ἀνείδεον, ἀναφὲς, αὐτοκίνητον, ἀει κίνητον, αὐτεξούσιον, αὐτοδύναμον, παντοδύναμον (εἰ καὶ πρὸς τὴν πρώτην αἰτίαν, ὥσπερ τὰ τοῦ Μο νογενοῦς ἅπαντα, οὕτω δὴ καὶ τὰ τοῦ Πνεύματος ἀναπέμπεται)· ζωὴ, καὶ ζωοποιόν· φῶς, καὶ χορη γὸν φωτός· αὐτοαγαθὸν, καὶ πηγὴ ἀγαθότητος· Πνεῦμα εὐθὲς, ἡγεμονικὸν, κύριον, ἀποστέλλον, ἀφ ορίζον, ναοποιοῦν ἑαυτῷ, ὁδηγοῦν, ἐνεργοῦν ὡς βούλε ται, διαιροῦν χαρίσματα· Πνεῦμα υἱοθεσίας, ἀλη θείας, σοφίας, συνέσεως, γνώσεως, εὐσεβείας, βου λῆς, ἰσχύος, φόβου, τῶν ἀπηριθμημένων· δι' οὗ Πατὴρ γινώσκεται, καὶ Υἱὸς δοξάζεται, καὶ παρ' ὧν μόνων γινώσκεται, μία σύνταξις, λατρεία μία, προσκύνησις, δύναμις, τελειότης, ἁγιασμός. Τί μοι μακρολογεῖν; Πάντα ὅσα ὁ Πατὴρ, τοῦ Υἱοῦ, πλὴν τῆς ἀγεννησίας. Πάντα ὅσα ὁ Υἱὸς, τοῦ Πνεύματος, πλὴν τῆς γεννήσεως. Ταῦτα δὲ οὐκ οὐ σίας ἀφορίζει, κατά γε τὸν ἐμὸν λόγον, περὶ οὐσίαν δὲ ἀφορίζεται.

Ιʹ. Ὠδίνεις τὰς ἀντιθέσεις; ἐγὼ δὲ τοῦ λόγου τὸν δρόμον. Τίμησον τὴν ἡμέραν τοῦ Πνεύματος· ἐπίσχες μικρὸν τὴν γλῶτταν, εἰ δυνατόν. Περὶ ἄλλων γλωσσῶν ὁ λόγος· ταύτας αἰδέσθητι, ἢ φοβήθητι, 36.444 μετὰ πυρὸς ὁρωμένας. Σήμερον δογματίσω μεν, αὔριον τεχνολογήσωμεν· σήμερον ἑορτάσω μεν, αὔριον