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of the balance of truth, to the Father "true 4.6 God," and to the Son "God," and conversely to the Son "the true light," and to the Father "light," so that having joined the two glories concerning the Godhead—concerning the Father "true God," and concerning the Son "true light," and concerning the Father "light," and concerning the Son "God"—we may confess from "light" and "God" the one Godhead, and from "true God" and "true light" the one unity of power. 5.1 Likewise also concerning the Holy Spirit, "if I go away, he will come," he says, "the Spirit of truth," and again concerning himself, "I am the truth"; and concerning the Father, "the Spirit of my Father who speaks in you," and concerning the Spirit, "my Spirit 5.2 stands in your midst." And the Spirit, ineffably cooperating with the Son, "drives him out into the wilderness" "to be tempted by the devil," 5.3 and the Lord himself, "the Spirit of the Lord, because of which he has anointed me," and the Holy Spirit speaking in the prophets, "thus says the Lord almighty" and "the Lord who speaks in the prophets," "who establishes thunder and creates spirit," thunder that resounds for men, but creating spirit for the working of rains sent from 5.4 God to the earth. And concerning created things it says thus, "who establishes thunder and creates spirit"; for these are created things; "but announcing his Christ to men" no longer creating, no longer establishing, 5.5 but "announcing him to men," the one truly begotten from the true, the uncreated, the unchangeable, the immutable, the one who is always from the one who is always, the one proclaimed through Moses and John as always being; "for 'He Who Is,' he says, 'has sent me,'" says Moses, and John, "'He who is in the bosom of the Father, he has made him known'"; 5.6 the Father is Being, the Son is Being, the one who "is with the one who is," begotten from him, not being a confusion with the Father, not having begun to be, but always being a true Son with the Father, always a Father having begotten the Son. 5.7 for there was never a time when the Father was not Father, there was never a time when the Son did not exist for the Father alone. For if there was a time when he was not Father, then he himself was the son of another father before 5.8 he was the Father of the only-begotten. and those thinking they are pious toward the Father are completely impious. For in God there is no duration, no time, no moment of time, no instant of an hour, no blink of an eye, no suspense 5.9 of thought, but as much as your thought may ascend to comprehend and believe in the Son, it at the same time conceives of the Father. For the name * is significant. For when you call him Son, in saying Son you think of the Father; for from the Son the Father is conceived, and when you call him Father, you signify the Son; for a father is always called father of a son. 6.1 When then can you dare to say that the Father was not Father, so that you might also dare to say that the Son was not Son? But if you do not dare to add dignity to the Father—for the divine exists in sameness and does not admit of addition, nor glory, nor progress—"learn not to blaspheme," O you who war against the faith, or rather, you who drive yourself from the faith, 6.2 but always believe in the eternal Father who truly begot the Son, the one who always 6.3 truly is with the truly existing Father. but begotten; for the Son, being always with him, is not a confusion with the Father, not a co-brother, but a true Son begotten of the Father, a natural Son, not adopted, a Son of one substance with the Father, not of the same substance, but of one substance, that is, not begotten from outside the Father, as some are carried away by irony, supposing the Son to be by position 6.4 and not in truth. But the bond of the faith is to say "of one substance." For if you say "of one substance," you have undone the power 6.5 of Sabellius; for where there is "of one substance," of one hypostasis

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ἰσορρόπων τῆς ἀληθείας, τῷ μὲν πατρὶ τὸ θεὸς 4.6 ἀληθινός, τῷ δὲ υἱῷ τὸ θεός, ἀνάπαλιν δὲ τῷ υἱῷ τὸ φῶς τὸ ἀληθινόν, τῷ δὲ πατρὶ τὸ φῶς, ἵνα τὰς δύο δόξας τὰς περὶ θεότητος συζεύξαντες περὶ πατρὸς μὲν τὸ θεὸς ἀληθινός, περὶ δὲ υἱοῦ τὸ φῶς ἀληθινὸν καὶ περὶ πατρὸς τὸ φῶς καὶ περὶ υἱοῦ τὸ θεός, ἀπὸ τοῦ φῶς καὶ θεὸς τὴν μίαν θεότητα καὶ ἀπὸ τοῦ θεὸς ἀληθινὸς καὶ φῶς ἀληθινὸν τὴν μίαν ἑνότητα τῆς δυνάμεως ὁμολογήσωμεν. 5.1 Ὡσαύτως καὶ ἐπὶ τοῦ ἁγίου πνεύματος «ἐὰν ἐγὼ ἀπέλθω, ἐκεῖνος ἔρχεται» φησί «τὸ πνεῦμα τῆς ἀληθείας» καὶ ἔτι περὶ ἑαυτοῦ «ἐγώ εἰμι ἡ ἀλήθεια»· καὶ περὶ πατρός «τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν» καὶ περὶ τοῦ πνεύματος «τὸ πνεῦμά μου 5.2 ἐφέστηκεν ἐν μέσῳ ὑμῶν». τὸ δὲ πνεῦμα ἀρρήτως συμπρᾶττον τῷ υἱῷ «ἐκβάλλει αὐτὸν εἰς τὴν ἔρημον» «πειρασθῆναι ὑπὸ τοῦ διαβόλου» 5.3 καὶ αὐτὸς ὁ κύριος «πνεῦμα κυρίου, οὗ εἵνεκεν ἔχρισέ με», τὸ δὲ πνεῦμα τὸ ἅγιον ἐν προφήταις λαλοῦν «τάδε λέγει κύριος παντοκράτωρ» καί «ὁ λαλῶν ἐν τοῖς προφήταις κύριος», «ὁ στερεῶν βροντὴν καὶ κτίζων πνεῦμα», βροντὴν μὲν τὴν ἐνηχουμένην ἀνθρώποις, κτίζων δὲ πνεῦμα εἰς ἐνέργειαν ὑετῶν ἀποστελλομένων ἀπὸ τοῦ 5.4 θεοῦ τῇ γῇ. καὶ περὶ μὲν κτισμάτων οὕτω φησί «στερεῶν βροντὴν καὶ κτίζων πνεῦμα»· ταῦτα γὰρ κτιστὰ ὑπάρχει· «ἀπαγγέλλων δὲ τὸν Χριστὸν αὐτοῦ τοῖς ἀνθρώποις» οὐκέτι κτίζων οὐκέτι στερεῶν, 5.5 ἀλλ' «ἀπαγγέλλων αὐτὸν τοῖς ἀνθρώποις», τὸν ἀληθῶς γεννηθέντα ἐξ ἀληθοῦς, τὸν ἄκτιστον, τὸν ἄτρεπτον, τὸν ἀναλλοίωτον, τὸν ἀεὶ ὄντα ἐκ τοῦ ἀεὶ ὄντος, τὸν διὰ Μωυσέως καὶ Ἰωάννου κηρυχθέντα ἀεὶ ὄντα· «ὁ ὤν, γάρ φησιν, ἀπέσταλκέ με» φησὶν ὁ Μωυσῆς καὶ ὁ Ἰωάννης «ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο»· 5.6 ὢν ἐστὶν ὁ πατήρ, ὢν ἐστὶν ὁ υἱός, ὁ «ὢν πρὸς τὸν ὄντα», ἐξ αὐτοῦ γεννηθείς, οὐ συναλοιφὴ ὢν τῷ πατρί, οὐκ ἀρξάμενος τοῦ εἶναι, ἀεὶ δὲ υἱὸς γνήσιος ὢν σὺν πατρί, ἀεὶ πατὴρ γεννήσας τὸν υἱόν. 5.7 οὐκ ἦν γάρ ποτε καιρὸς ὅτε ὁ πατὴρ οὐκ ἦν πατήρ, οὐκ ἦν ποτὲ καιρὸς ὅτε ὁ υἱὸς οὐχ ὑπῆρχε πατρὶ τῷ μόνῳ. εἰ γὰρ ἦν καιρὸς ὅτε οὐκ ἦν πατήρ, ἄρα καὶ αὐτὸς ἦν υἱὸς ἑτέρου πατρὸς πρὸ τοῦ 5.8 εἶναι αὐτὸν πατέρα τοῦ μονογενοῦς. καὶ δοκοῦντες εἰς τὸν πατέρα εὐσεβεῖν τελείως ἀσεβοῦσιν. ἐν θεῷ γὰρ οὐ χρόνος οὐ καιρὸς οὐ στιγμὴ χρόνου οὐκ ἄτομον ὥρας οὐ ῥιπὴ ὀφθαλμοῦ οὐ διανοίας 5.9 μετέωρον ἐνδέχεται, ἀλλ' ὅσον δἂν ἀναβῇ σου ἡ διάνοια υἱὸν καταλαμβάνειν καὶ πιστεύειν, νοεῖ ἅμα καὶ πατέρα. τὸ γὰρ ὄνομα * ἐστὶ σημαντικόν. ὅταν γὰρ υἱὸν καλέσῃς, υἱὸν λέγων νοεῖς πατέρα· ἀπὸ γὰρ τοῦ υἱοῦ πατὴρ νοεῖται, καὶ ὅταν καλέσῃς πατέρα, σημαίνεις υἱόν· πατὴρ γὰρ πάντως υἱοῦ καλεῖται. 6.1 Πότε οὖν δύνασαι τολμᾶν καὶ λέγειν ὅτι οὐκ ἦν πατὴρ ὁ πατήρ, ἵνα καὶ υἱὸν τολμήσῃς εἰπεῖν μὴ εἶναι υἱόν; εἰ δὲ οὐ τολμᾷς ἀξίαν προσθεῖναι πατρί τὸ γὰρ θεῖον ἐν ταυτότητι ὑπάρχει καὶ οὐκ ἐπιδέεται προσθήκης, οὐ δόξης οὐ προκοπῆς, «μάθε μὴ βλασφημεῖν», ὦ ὁ πολεμῶν τὴν πίστιν, μᾶλλον δὲ σεαυτὸν ἀπὸ πίστεως διώκων, 6.2 ἀλλ' ἀεὶ πίστευε πατέρα ἀίδιον ἀληθῶς γεννήσαντα υἱόν, τὸν ἀεὶ 6.3 ὄντως ὄντα πρὸς τὸν ὄντως ὄντα πατέρα. ἀλλὰ γεγεννημένον· υἱὸς γὰρ ἀεὶ συνὼν οὐ συναλοιφή ἐστιν τῷ πατρί, οὐ συνάδελφος, ἀλλ' υἱὸς γνήσιος ἐκ πατρὸς γεγεννημένος, φυσικὸς υἱός, οὐ θετός, υἱὸς ὁμοούσιος τῷ πατρί, οὐ συνούσιος, ἀλλ' ὁμοούσιος, τουτέστιν οὐκ ἔξωθεν τοῦ πατρὸς γεννηθείς, ὥς τινες εἰρωνείᾳ φέρονται, θέσει 6.4 θώλοντες εἶναι τὸν υἱὸν καὶ οὐκ ἀληθείᾳ. σύνδεσμος δὲ τῆς πίστεως ὁμοούσιον λέγειν. ἐὰν γὰρ εἴπῃς τὸ ὁμοούσιον, ἔλυσας Σαβελλίου 6.5 τὴν δύναμιν· ὅπου γὰρ ὁμοούσιον, μιᾶς ὑποστάσεώς