having received through the Lord's signification both the Son and the Spirit, but no less for the sake of the ungrateful, using also the division according to person in which he says: By the word of the Lord were the heavens made firm, and by the spirit of his mouth all their power. But we have not learned from the divine scripture that the Son and the Spirit are inferior to the Father's authority; and how, hear the scripture: But our God, he says, is in heaven and on earth; all things that he willed, he did. David says this concerning the Father. The Son shows this authority in the case of the leper: I will, he says, be cleansed! The blessed Paul, testifying this also of the Holy Spirit, writes such things: But all these things the one and the same Spirit works, distributing to each one individually as he wills. If therefore in the discipleship of the world, and in the teaching of baptism, and yet more in the word of creation and in the power of authority, the one name of the Father and of the Son and of the Holy Spirit has been delivered to us conjoinedly, what argument will take away the Son and the Spirit from being of the divine and blessed essence? And let no one attack us, as having promised one thing, but having expounded another, if indeed, having professed to show the identity of essence, we have provided the proofs that the Son and the Spirit are ranked with the Father. For the argument of the co-ranking presents nothing other than the identity of essence of the Father and of the Son and of the Holy Spirit, and let my opponent take up the division and examine it with accuracy; for he will find there the principle of essence fulfilled in the order of the conjunction. From the beginning, then, beings were divided by us into two, into both uncreated and created nature; and of the uncreated, it was confessed by us as proof that it is both masterful and free from all necessity, and further, that it both does and is able whatever it wills by its own authority, but of the created, that it is by contrast servile and follows masterful laws, and further, that it is able and fulfills only the service which it has received from the Godhead. With the division being thus, affirming that there is nothing between Godhead and creation, everything that is different from creation is clearly not different from the divine. If therefore through many things it was shown by us that the Son and the Spirit differ from creation, since they are not numbered with anything created, but are everywhere joined with the Father, how is it not of the utmost folly not to consider them of the uncreated essence? For of the two, one must necessarily fall away; for one must either, proving them to be of the created, separate them from the uncreated, or, showing them to be of the uncreated, necessarily separate them from the created. But they have appeared both separated from the created and joined with the uncreated; and it was confessed that there is nothing between these. It would remain, then, that they share in the essence of him with whom they were everywhere joined. For if, as has been said (for it is good to take it up again for a more complete proof), both upon the in

ειληφὼς μὲν διὰ τῆς τοῦ κυρίου σημασίας καὶ τὸν υἱὸν καὶ τὸ πνεῦμα, οὐδὲν ἔλαττον δὲ διὰ τοὺς ἀγνώμονας καὶ τῇ κατὰ πρόσωπον χρησάμενος διαιρέσει ἐν οἷς φησιν· Τῷ λόγῳ κυ ρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. Ἀλλ' οὐδὲ τῆς τοῦ πατρὸς ἐξουσίας ἐλαττοῦσθαι τὸν υἱὸν καὶ τὸ πνεῦμα παρὰ τῆς θείας γραφῆς μεμαθήκαμεν· καὶ πῶς, ἄκουε τοῦ γράμματος· Ὁ δὲ θεὸς ἡμῶν, φησίν, ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ, πάντα ὅσα ἠθέλησεν ἐποίησεν. Τοῦτο περὶ τοῦ πατρὸς ὁ ∆αυΐδ φησιν. Ταύτην ὁ υἱὸς δεικνὺς ἐπὶ τοῦ λεπροῦ τὴν ἐξουσίαν· Θέλω, φησίν, καθαρίσθητι! Ταύτην ὁ μακάριος Παῦλος καὶ τῷ ἁγίῳ πνεύματι προσμαρτυρῶν τοιαῦτα γράφει· Ταῦτα δὲ πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. Eἰ τοίνυν ἐν τῇ τοῦ κόσμου μαθητείᾳ, ἔν τε τῇ τοῦ βαπτίσματος διδαχῇ, ἔτι γε μὴν καὶ τῷ τῆς δημιουρ γίας λόγῳ καὶ τῇ τῆς ἐξουσίας δυνάμει συνημμένως ἡμῖν τὸ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ἓν ὄνομα παρα δέδοται, τίς ἀφαιρήσεται λόγος τὸν υἱὸν καὶ τὸ πνεῦμα μὴ τῆς θείας οὐσίας καὶ μακαρίας ὑπάρχειν; Καὶ μή τις ἡμῖν ἐνσκήψειεν, ὡς ἄλλα μὲν ὑποσχο μένοις, ἄλλα δὲ διεξελθοῦσιν, εἴπερ, τὸ τῆς οὐσίας ταὐτὸν ἐπαγγειλάμενοι δείξειν, ὅτι συντέτακται τῷ πατρὶ ὁ υἱὸς καὶ τὸ πνεῦμα τὰς πίστεις παρεσχόμεθα. Oὐ γὰρ ἄλλο τι τῆς συντάξεως ὁ λόγος παρίστησιν ἀλλ' ἢ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος τὸ τῆς οὐσίας ταὐτόν, καί μοι τὴν διαίρεσιν ἀναλαβὼν ὁ ἀντιλέγων δι' ἀκριβείας σκοπείτω· εὑρήσει γὰρ ἐκεῖ τῆς οὐσίας τὸν λόγον ἐν τῇ τάξει τῆς συναφείας πληρού μενον. Ἄνωθεν τοίνυν ἡμῖν εἰς δύο τὰ ὄντα διῄρητο, εἴς τε ἄκτιστον καὶ κτιστὴν φύσιν· καὶ τῆς μὲν ἀκτίστου τεκμήρια παρ' ἡμῶν ὡμολόγητο, δεσποτικήν τε αὐτὴν εἶναι καὶ πά σης ἀνάγκης ἐλευθέραν, ἔτι τε κατ' ἐξουσίαν ἃ ἂν βούληται καὶ ποιοῦσαν καὶ δυναμένην, τῆς δὲ κτιστῆς, δουλικήν τε ἐξ ἀντιθέτου καὶ νόμοις δεσποτικοῖς ἑπομένην, ἔτι τε τὴν δια κονίαν ἣν παρὰ τῆς θεότητος εἴληφεν μόνην καὶ δυναμένην καὶ πληροῦσαν. Oὕτω τῆς διαιρέσεως ἐχούσης, θεότητος καὶ κτίσεως μηδὲν εἶναι μέσον βεβαιούσης, πᾶν ὃ τῆς κτίσεως παρήλλακται τῇ θείᾳ οὐ παρήλλακται δηλονότι. Eἰ τοίνυν διὰ πλειόνων παρ' ἡμῶν ἐδείκνυτο τῆς μὲν κτίσεως διαλ λάττων ὁ υἱὸς καὶ τὸ πνεῦμα, ἐπεὶ μηδενὶ κτιστῷ συνη ρίθμηνται, τῷ δὲ πατρὶ πανταχοῦ συνέζευκται, πῶς οὐ τῆς ἐσχάτης ἀνοίας ἐστὶν τὸ μὴ τῆς ἀκτίστου οὐσίας αὐτὰ νο μίζειν; Τῶν γὰρ δύο τὸ ἕτερον ἀναγκαίως διαπεσεῖται· δεῖ γὰρ ἢ τῆς κτιστῆς αὐτὰ ἀποδεικνύντα τῆς ἀκτίστου ἀφορί ζειν, ἢ τῆς ἀκτίστου δηλοῦντα τῆς κτιστῆς ἀναγκαίως χωρί ζειν. Ἀλλὰ καὶ τῆς κτιστῆς ἐφάνη κεχωρισμένα καὶ τῇ ἀκτίστῳ συνεζευγμένα· μέσον δὲ τούτων ὡμολογήθη μηδέν. Λειπόμενον ἂν εἴη τὸ κοινωνεῖν αὐτὰ τῆς οὐσίας ᾧ καὶ πανταχοῦ συνεζεύχθησαν. Eἰ γάρ, ὅπερ εἴρηται (καλὸν γὰρ ἀναλαβεῖν πρὸς ἐντελεστέραν ἀπόδειξιν), ἐπί τε τῆς ἐν