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Hellenic recurrence, with the same motion of the stars bringing about the same things? 101.65 For what is the selection, that some of the events which then happened should occur, but others be omitted? Let the wise men, who pride themselves on the multitude of their books, show this. 101.66 But since, puffed up by their discourse on the Trinity, they lie about us, as if we were not sound in the faith, and entice the many, it is necessary to know that Apollinarius, though he gave the name of divinity to the Holy Spirit, did not preserve the power of the divinity. 101.67 For to constitute the Trinity out of great and greater and greatest 101.67, as out of a gleam and a ray and the sun, of the Spirit and of the Son and of the Father (which is clearly written in his discourses), is a ladder of divinity, not leading up to heaven, but leading down from heaven. 101.68 But we know God the Father and the Son and the Holy Spirit, and these not as bare names dividing inequalities of dignities or powers, but as one and the same appellation, so also nature and substance and power of divinity. 101.69 But if anyone thinks that these things are rightly said, but accuses us of communion with heretics, let one of our own show this, and either we shall persuade, or we shall withdraw. But before a judgment it is not safe to innovate in anything else, let alone in so great a matter and concerning such great things.

101.70 We then have testified these things to God and men, and we do testify. And not even now, be assured, would we have written these things, if we did not see the Church being torn apart and cut up by other monstrosities and by the present "council of vanity." 101.71 But if anyone, while we say and testify these things, either because of certain needs or through human fear or through unbecoming faint-heartedness or because of being for a time without a shepherd and without a pilot or because of delighting in novelty and being ready for innovations, 101.72 spits upon us as worthy of no account, but runs to such men and divides the beautiful body of the Church, he himself shall bear the judgment, whoever he may be, and he will give an account to God on the day of judgment. 101.73 But if long discourses and new psalters and antiphons to David and the grace of meters are considered the third Testament, we too shall sing psalms and write many things and compose in meter. Since we too seem to have the Spirit of God; if indeed this is a grace of the Spirit, and not a human innovation. 101.74 I want you to testify these things to the many, so that we may not have the burden of overlooking such an evil and of an evil dogma gaining pasture and strength through our indolence.

102.t To Cledonius the presbyter, a second letter

102.1 Since many, approaching your reverence, seek full information concerning the faith, and for this reason you lovingly requested from us a certain brief definition and rule of our conviction, for this reason we have written to your reverence (which you knew even before this letter) that we have never preferred, nor can we prefer, anything to the faith of Nicaea, of the holy Fathers who assembled there for the deposition of the Arian heresy, 102.2 but we are and, with God, will be of that faith, articulating further what was said deficiently by them concerning the Holy Spirit (because this question had not yet been raised at that time), that one must know the Father and the Son and the Holy Spirit to be of one divinity, knowing the Spirit also to be God. 102.3 Therefore, hold in communion those who think and teach thus, since we also do; but those who hold otherwise, turn away from and consider them alien both to God and to the Catholic Church. 102.4 But since also concerning the divine

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ἑλληνικὴν ἀνακύκλησιν, τὰ αὐτὰ περιφερούσης τῆς αὐτῆς τῶν ἄστρων κινήσεως; 101.65 Τίς γὰρ ἡ ἀποκλήρωσις, τὸ μέν τι γενέσθαι τῶν τότε συμβάντων, τὸ δὲ παρεθῆναι; Τοῦτο δειξάτωσαν οἱ σοφοὶ καὶ τῷ πλήθει τῶν βιβλίων φιλοτιμούμενοι. 101.66 Ἐπειδὴ δὲ τῷ περὶ Τριάδος φυσιούμενοι λόγῳ καταψεύδονται μὲν ἡμῶν, ὡς οὐχ ὑγιῶς ἐχόντων περὶ τὴν πίστιν, δελεάζουσι δὲ τοὺς πολλούς, ἐκεῖνο γινώσκειν ἀναγκαῖον ὅτι Ἀπολλινάριος μὲν τὸ τῆς θεότητος ὄνομα τῷ ἁγίῳ Πνεύματι δούς, τὴν δύναμιν τῆς θεότητος οὐκ ἐφύλαξε. 101.67 Τὸ γὰρ ἐκ μεγάλου καὶ μείζονος καὶ μεγίστου 101.67 συνιστᾶν τὴν Τριάδα, ὥσπερ ἐξ αὐγῆς καὶ ἀκτῖνος καὶ ἡλίου, τοῦ Πνεύματος καὶ τοῦ Υἱοῦ καὶ τοῦ Πατρὸς (ὅπερ σαφῶς ἐν ἐκείνου γέγραπται λόγοις), κλῖμαξ ἐστὶ θεότητος, οὐκ εἰς οὐρανὸν ἀνάγουσα, ἀλλ' ἐξ οὐρανοῦ κατάγουσα. 101.68 Ἡμεῖς δὲ Θεὸν γινώσκομεν τὸν Πατέρα καὶ τὸν Υἱὸν καὶ τὸ ἅγιον Πνεῦμα, ταῦτα δὲ οὐ κλήσεις ψιλὰς τεμνούσας ἀξιωμάτων ἢ δυνάμεων ἀνισότητας, ἀλλὰ μίαν καὶ τὴν αὐτὴν ὥσπερ προσηγορίαν, οὕτω καὶ θεότητος φύσιν καὶ οὐσίαν καὶ δύναμιν. 101.69 Εἰ δέ τις ταῦτα μὲν ὀρθῶς οἴεται λέγεσθαι, ἐγκαλεῖ δὲ τὴν τῶν αἱρετικῶν κοινωνίαν, δειξάτω τις τοῦτο τῶν ἡμετέρων, καὶ ἢ πείσομεν, ἢ ἀναχωρήσομεν. Πρὸ κρίσεως δὲ οὐδὲ ἄλλο τι καινοτομεῖν ἀσφαλές, μὴ ὅτι πρᾶγμα τοσοῦτον καὶ περὶ τηλικούτων.

101.70 Ἡμεῖς μὲν οὖν ταῦτα καὶ διεμαρτυράμεθα Θεὸν καὶ ἀνθρώπους καὶ διαμαρτυρόμεθα. Καὶ οὐδὲ νῦν, εὖ ἴσθι, ταῦτ' ἂν ἐγράψαμεν, εἰ μὴ τὴν Ἐκκλησίαν ἑωρῶμεν διασπωμένην καὶ τεμνομένην καὶ ταῖς ἄλλαις τερατείαις καὶ τῷ νῦν «συνεδρίῳ τῆς ματαιότητος». 101.71 Εἰ δέ τις, ταῦτα λεγόντων ἡμῶν καὶ διαμαρτυρομένων, ἢ διὰ χρείας τινὰς ἢ διὰ φόβον ἀνθρώπινον ἢ διὰ μικροψυχίας ἀτόπους ἢ διὰ τὸ ἀποίμαντον τέως καὶ ἀκυβέρνητον ἢ διὰ τὸ ξενοχαρὲς καὶ πρὸς τὰς καινοτομίας ἕτοιμον, 101.72 διαπτύει μὲν ἡμᾶς ὡς οὐδενὸς λόγου ἀξίους, προστρέχει δὲ τοῖς τοιούτοις καὶ διαιρεῖ τὸ καλὸν σῶμα τῆς Ἐκκλησίας, αὐτὸς βαστάσει τὸ κρῖμα, ὅστις ἐὰν ᾖ, καὶ ὑφέξει τῷ Θεῷ λόγον ἐν ἡμέρᾳ κρίσεως. 101.73 Εἰ δὲ οἱ μακροὶ λόγοι καὶ τὰ νέα ψαλτήρια καὶ ἀντίφθογγα τῷ ∆αϋὶδ καὶ ἡ τῶν μέτρων χάρις ἡ τρίτη ∆ιαθήκη νομίζεται, καὶ ἡμεῖς ψαλμολο γήσομεν καὶ πολλὰ γράψομεν καὶ μετρήσομεν. Ἐπειδὴ δοκοῦ μεν καὶ ἡμεῖς Πνεῦμα Θεοῦ ἔχειν· εἴπερ Πνεύματος χάρις τοῦτό ἐστιν, ἀλλὰ μὴ ἀνθρωπίνη καινοτομία. 101.74 Ταῦτά σε βούλομαι διαμαρτύρασθαι τοὺς πολλούς, ἵνα μὴ βάρος ἔχωμεν ὡς τοιοῦτο κακὸν παρορῶντες καὶ παρὰ τὴν ἡμετέραν ῥᾳθυμίαν πονηροῦ δόγματος νομὴν καὶ ἰσχὺν λαμβάνοντος.

102.t Πρὸς Κληδόνιον πρεσβύτερον ἐπιστολὴ δευτέρα

102.1 Ἐπειδὴ πολλοὶ προσιόντες τῇ σῇ εὐλαβείᾳ πληροφορίαν ζητοῦσι περὶ πίστεως, καὶ διὰ τοῦτο ἀπῄτησας ἡμᾶς ἀγα πητικῶς σύντομον ὅρον τινὰ καὶ κανόνα τοῦ ἡμετέρου φρονήματος, διὰ τοῦτο ἐγράψαμεν τῇ σῇ εὐλαβείᾳ (ὃ καὶ πρὸ τῶν γραμμάτων ἐγνώριζες) ὅτι ἡμεῖς τῆς κατὰ Νικαίαν πίστεως, τῆς τῶν ἁγίων Πατέρων τῶν ἐκεῖ συνελθόντων ἐπὶ καθαιρέσει τῆς Ἀρειανῆς αἱρέσεως, οὐδὲν οὔτε προετι μήσαμεν πώποτε οὔτε προτιμᾶν δυνάμεθα, 102.2 ἀλλ' ἐκείνης ἐσμὲν τῆς πίστεως σὺν Θεῷ καὶ ἐσόμεθα, προσδιαρθροῦντες τὸ ἐλλειπῶς εἰρημένον ἐκείνοις περὶ τοῦ ἁγίου Πνεύματος (διὰ τὸ μηδὲ κεκινῆσθαι τηνικαῦτα τοῦτο τὸ ζήτημα), ὅτι μιᾶς θεότητος εἰδέναι χρὴ τὸν Πατέρα καὶ τὸν Υἱὸν καὶ τὸ Πνεῦμα τὸ ἅγιον, Θεὸν καὶ τὸ Πνεῦμα γινώσκοντας. 102.3 Τοὺς οὖν οὕτω φρονοῦντας καὶ διδάσκοντας ἔχε κοινωνικούς, ἐπεὶ καὶ ἡμεῖς· τοὺς δὲ ἑτέρως ἔχοντας ἀποστρέφου καὶ ἀλλοτρίους ἡγοῦ καὶ τοῦ Θεοῦ καὶ τῆς καθολικῆς Ἐκκλησίας. 102.4 Ἐπειδὴ δὲ καὶ περὶ τῆς θείας