And the blessed Paul, writing to the Corinthians at the end of the epistle, as if placing a seal upon his teaching, adds: The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit be with you all. And again to the Ephesians he says thus: Jesus Christ himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place of God in the Spirit. Do you see how, when teaching of the building in Christ, through which we become a temple of the Lord, according to "I will dwell in them, and walk in them; and I will be their God," he introduces to us the three persons connectedly? For through such teaching he taught that Christ and God and the Spirit, the one Godhead, dwell in us by their working, in those who are deemed worthy of grace. And this is clear from what he says in another place: For this cause I bow my knees to the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might through his Spirit in the inner man, that Christ may dwell. For behold, again mentioning the divine indwelling, he is shown to include Father and Son and Holy Spirit. And everywhere in his teaching he appears to join together the three persons. For writing to the Corinthians in his second epistle he says thus: Now he which stablisheth us with you in Christ, and hath anointed us, is God, who hath also sealed us, and given the earnest of the Spirit in our hearts; clearly here too joining together in his teaching the Father (also God) and Christ the Son and the Holy Spirit. And again to the Galatians: And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father; likewise again connectedly delivering to us the concept of the Father and the Son and the Spirit. And see how he sets forth the distinguishing marks of this extreme conjunction. For he did not simply say: God has sent forth the Spirit, but: of his Son; now joining it to the Son, now assigning it to the Father in what he says: Now we have received, not the spirit of the world, but the spirit which is of God the Father; and again calling it the Spirit of truth of his Son, since he himself is the truth, and again teaching it to be of the Father: for which proceeds from the Father. And since the divine Scripture simply confirms this thought for us through all these things, you hold an inseparable concept of the Father and the Son and the Holy Spirit. But neither has the divine word taught us that the working of the Son and the Spirit in the creation of the universe is separated from the Father. And of this let David be your teacher, saying thus: And you, Lord, in the beginning laid the foundation of the earth, and the heavens are the works of your hands; with

Καὶ Κορινθίοις δὲ γράφων ὁ μακάριος Παῦλος τῷ τέλει τῆς ἐπιστολῆς, οἱονεὶ σφραγῖδά τινα τῇ διδασκαλίᾳ περιτιθείς, ἐπάγει· Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ πατρὸς καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν. Καὶ πάλιν πρὸς Ἐφεσίους οὕτως φη σίν· Ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ Χριστοῦ, ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. Ὁρᾷς ὅπως τὴν οἰκοδομὴν τὴν ἐν Χριστῷ δι δάσκων, δι' ἧς ναὸς κυρίου γινόμεθα, κατὰ τὸ Ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω καὶ ἔσομαι αὐτῶν θεός, τὰ τρία συνημμένως ἡμῖν συνεισάγει πρόσωπα. Χριστὸν γὰρ καὶ θεὸν καὶ πνεῦμα, τὴν μίαν θεότητα, κατοικεῖν ἐν ἡμῖν κατ' ἐνέργειαν, τοῖς τῆς χάριτος ἀξιουμένοις, διὰ τῆς τοιαύτης διδασκαλίας ἐπαίδευσεν. Καὶ τοῦτο δῆλον ἀφ' ὧν καὶ ἐν ἑτέρῳ φησίν· Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ἵνα δῴη ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ δυνάμει κρα ταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, κατοικῆσαι τὸν Χριστόν. Ἰδοὺ γὰρ πάλιν ἐνοικήσεως θείας μνημονεύων πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα συμ περιλαμβάνων δείκνυται. Καὶ πανταχοῦ δὲ τῆς διδασκα λίας συντάττων τὰ τρία φαίνεται πρόσωπα. Κορινθίοις γὰρ ἐν ἐπιστολῇ δευτέρᾳ γράφων οὕτως φησίν· Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας ἡμᾶς θεός, καὶ σφραγι σάμενος ἡμᾶς καὶ δοὺς τὸν ἀῤῥαβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν· σαφῶς κἀνταῦθα καὶ πατέρα (καὶ θεὸν) καὶ Χριστὸν υἱὸν καὶ ἅγιον πνεῦμα ἐν τῇ διδασκαλίᾳ συ ζεύξας. Καὶ αὖθις πρὸς Γαλάτας· Ὅτι δέ ἐστε υἱοί, ἐξ απέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κρᾶζον Ἀββᾶ ὁ πατήρ· ὁμοίως πάλιν συνημμένως ἡμῖν τὴν περὶ πατρὸς καὶ υἱοῦ καὶ πνεύματος ἔννοιαν παρα διδούς. Καὶ βλέπε τῆς ἄκρας συναφείας πῶς τίθησι τὰ γνωρίσματα. Oὐ γὰρ ἁπλῶς εἶπεν· Ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα, ἀλλά· τοῦ υἱοῦ αὐτοῦ· νῦν μὲν αὐτὸ συνάπτων υἱῷ, νῦν δὲ προσνέμων πατρὶ ἐν οἷς φησιν· Ὑμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβετε, ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ καὶ πατρός· καὶ πάλιν τοῦ υἱοῦ αὐτοῦ τὸ πνεῦμα τῆς ἀληθείας καλοῦντος, ἐπειδὴ αὐτός ἐστιν ἡ ἀλήθεια, καὶ αὖθις τοῦ πατρὸς εἶναι διδάσκοντος· ὃ γὰρ παρὰ τοῦ πατρὸς ἐκπορεύεται. Καὶ διὰ πάντων ἁπλῶς βεβαιούσης ἡμῖν τῆς θείας γραφῆς τὴν διάνοιαν, ἀχώριστον περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος κέκτῃσθε τὴν ἔννοιαν. Ἀλλ' οὐδὲ τῆς τοῦ παντὸς δημιουργίας υἱοῦ καὶ πνεύματος τὴν ἐνέργειαν κεχωρισμένην τοῦ πατρὸς τὸ θεῖον ἡμᾶς ἐπαίδευσεν λόγιον. Καὶ τούτου σοι ∆αυῒδ ὧδέ πως λέ γων γινέσθω διδάσκαλος· Καὶ σύ, κύριε, κατ' ἀρχὰς τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί· συν