to do my will, but the will of him who sent me; did you not hear me saying: I have not come to do my own will? If, then, you insist upon a will that is subject to authority—according to the argument of the impious—why then do you demand authority from one who is subject to the Father's authority? But the Savior said none of these things to the one who genuinely approached him, but accepting the sincerity of his faith, he gives him a sincere and genuine salvation; you approached me faithfully, receive the medicine faithfully; to my will you ascribe the good deed, from my will you receive salvation. Lord, if you will, you can make me clean; I will, be cleansed. Is there no limit to the impiety of the heretics? Do you see that in word he is subject, but by his own will he acts with authority? But when I say these things, I do not introduce the will of the Son as separate from the Father's will. For whatever you say is the will of the Son, you say is the will of the Father, and whatever you say is the will of the Father, you proclaim the authority of the Son, and if you speak of the authority of the Son, you declare the power of the Holy Spirit; for the power is one, the kingdom is undivided. But you have passed over, he says, the argument concerning the Spirit; for I find from the apostolic voice the Spirit subjected to Christ; 161 for Paul said: But when it says that all things are subjected to him, it is clear that this is except for the one who subjected all things to him; but if it is except for the one who subjected them, is not the Spirit therefore subjected? For it said only the Father was not subjected to Christ. 'All things' indicates the creation, it does not insult the uncreated nature. He speaks of the subjection of enemies; The last enemy to be destroyed is death. Why then do you place the Holy Spirit in the category of subjected enemies? For did the Father introduce the subjection of friends? For did he mention the subjection of angels? For did he touch upon the subjection of archangels? The subjection of enemies. The last enemy to be destroyed is death. The Holy Spirit is not among the subjected enemies. If we, the faithful who believe in Christ, will reign with him, will the Holy Spirit not even obtain the same dignity as his subjects? At the appearance of the Savior, the sons of Zebedee, James and John, and the choir of the apostles will sit on twelve thrones, but will the Spirit be at his footstool with those who are subjected? Depart from impiety. The argument is about creation, O man, not about the uncreated nature, not about the adorable dignity. And so that you may receive a precise and examined account of piety, consider how the blessed David, introducing the choir of creation as it sings praise, says: Praise the Lord from the heavens, praise him in the highest, and what follows, angels, powers, heavens of heavens and the water that is above the heavens. Did he mention the Spirit? Did he count the uncreated nature together with creation? The three children with Ananias in the furnace also introduced the choir of creation, 162 saying, 'Praise, you angels of the Lord, you heavens of the Lord, you powers of the Lord, sun and moon and what follows.' Did they mention the Holy Spirit? Did they count the uncreated one together with creation? Paul again, dividing the invisible from the visible, says somewhere teaching: That in Christ all things were created, things in heaven and on earth, things visible and invisible, and immediately he enumerates the invisible things, saying: Whether thrones, or principalities, or powers, or dominions. For since all visible things have an acknowledged servitude, but among the invisible are angels and powers, and the Holy Spirit and the Son and the Father, lest through ignorance of the ordering of the heavens you should draw the lordly dignity of the divine Spirit under the yoke of servitude, he does not divide the visible things nor say: Whether sun, or moon, or stars, all are servants; for these have an acknowledged state, that all things are your servants; since among the invisible were principalities and angels, and the adorable Spirit was also invisible, lest someone should include it with the invisible things, he enumerates all the things above, in order to exclude the Lord from the rank of servants,

ποιῆσαι τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με· οὐκ ἤκουσάς μου λέγοντος· Οὐκ ἦλθον ποιῆσαι τὸ θέλημα τὸ ἐμόν; Εἰ τοίνυν βιάζει θέλημα ὑποκείμενον ἐξουσία-κατὰ τὸν τῶν ἀσεβῶν λόγον-διὰ τί δὲ αὐθεντίαν ἀπαιτεῖς παρὰ τοῦ ὑποκειμένου τῇ τοῦ πατρὸς αὐθεντίᾳ; Ἀλλ' οὐδὲν τούτων ὁ σωτὴρ εἶπε πρὸς τὸν γνησίως αὐτῷ προςελθόντα, ἀλλ' ἀποδεξάμενος αὐτοῦ τὸ εἰλικρινὲς τῆς πίστεως εἰλικρινῆ καὶ γνησίαν αὐτῷ δίδωσι τὴν σωτηρίαν· προςῆλθες ἐμοὶ πιστῶς, δέχου πιστῶς τὸ φάρμακον· θελήματι τῷ ἐμῷ ἐπιγράφεις τὴν εὐεργεσίαν, ἐκ τοῦ θελήματός μου κομίζου τὴν σωτηρίαν. Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι· θέλω, καθαρίσθητι. Μὴ ἕστηκε τοῖς αἱρετικοῖς τῆς ἀσεβείας ὅρος; Ὁρᾷς, ὅτι λόγῳ ὑπόκειται, ἐξ οἰκείου δὲ θελήματος αὐθεντεῖ; Ταῦτα δὲ ὅταν εἴπω, οὐκ ἀπεσχοινισμένον εἰςάγω τοῦ υἱοῦ τὸ θέλημα τοῦ πατρικοῦ θελήματος. Ὃ γὰρ ἐὰν εἴπῃς βούλημα τοῦ υἱοῦ, βούλημα λέγεις πατρός, καὶ ὅπερ ἂν λέγῃς βούλημα πατρός, αὐθεντίαν κηρύττεις υἱοῦ, καὶ ἐὰν εἴπῃς αὐθεντίαν τοῦ υἱοῦ, τὴν ἐξουσίαν δηλοῖς τοῦ ἁγίου πνεύματος· μία γὰρ ἡ ἐξουσία, ἀμέριστος ἡ βασιλεία. Ἀλλὰ παρῆκας, φησί, τὸν περὶ πνεύματος λόγον· ἐγὼ γὰρ ἐκ τῆς ἀποστολικῆς φωνῆς εὑρίσκω τὸ πνεῦμα ὑποτεταγμένον τῷ Χριστῷ· 161 εἶπε γὰρ ὁ Παῦλος· Ὅταν δὲ εἴπῃ, ὅτι πάντα αὐτῷ ὑποτέτακται, δῆλον, ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα· εἰ δὲ ἐκτὸς τοῦ ὑποτάξαντος, οὐκοῦν τὸ πνεῦμα ὑποτέτακται; Μόνον γὰρ τὸν πατέρα εἶπε μὴ ὑποτετάχθαι τῷ Χριστῷ. Τὸ Πάντα τὴν κτίσιν δηλοῖ, οὐ τὴν ἄκτιστον φύσιν ὑβρίζει. Περὶ ὑποταγῆς ἐχθρῶν διαλέγεται· Ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος. Τί οὖν ἐν τῇ τῶν ὑποτεταγμένων ἐχθρῶν χώρᾳ τιθεῖς τὸ πνεῦμα τὸ ἅγιον; Μὴ γὰρ ὑποταγὴν τῶν φίλων ὁ πατὴρ εἰςήγαγε; Μὴ γὰρ ὑποταγῆς ἀγγέλων ἐμνημόνευσε; Μὴ γὰρ ὑποταγῆς ἀρχαγγέλων ἥψατο; Ὑποταγῆς ἐχθρῶν. Ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος. Ἐν τοῖς ὑποτεταγμένοις ἐχθροῖς οὐκ ἔστι τὸ πνεῦμα τὸ ἅγιον. Εἰ ἡμεῖς οἱ πιστοὶ πιστεύοντες ἐν Χριστῷ συμβασιλεύσομεν, τὸ δὲ πνεῦμα τὸ ἅγιον οὐδὲ τῆς αὐτῆς ἀξίας τεύξεται τοῖς ὑπηκόοις; Ἐν τῇ ἐπιφανείᾳ τοῦ σωτῆρος καθήσονται υἱοὶ Ζεβεδαίου, Ἰάκωβος καὶ Ἰωάννης, καὶ ὁ χορὸς τῶν ἀποστόλων ἐπὶ δώδεκα θρόνων, τὸ δὲ πνεῦμα ἔσται περὶ τὸ ὑποπόδιον μετὰ τῶν ὑποτεταγμένων; Ἀπόστητε τῆς ἀσεβείας. Περὶ τῆς κτίσεως ὁ λόγος, ἄνθρωπε, οὐ περὶ τῆς ἀκτίστου φύσεως, οὐ περὶ τῆς προςκυνητῆς ἀξίας. Καὶ ἵνα ἀκριβῆ λάβῃς καὶ ἐξητασμένον εὐσεβείας λόγον, ἐννόησον, ὡς ὁ μακάριος ∆αυὶδ ὑμνοῦντα τὸν χορὸν τῆς κτίσεως εἰςάγων φησίν· Αἰνεῖτε τὸν κύριον ἐκ τῶν οὐρανῶν, αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις καὶ τὰ ἑξῆς, ἄγγελοι, δυνάμεις, οὐρανοὶ τῶν οὐρανῶν καὶ τὸ ὕδωρ τὸ ὑπεράνω τῶν οὐρανῶν. Μὴ ἐμνημόνευσε πνεύματος; Μὴ τὴν ἄκτιστον φύσιν τῇ κτίσει συγκατηρίθμησεν; Οἱ τρεῖς παῖδες οἱ περὶ τὸν Ἀνανίαν ἐν τῇ καμίνῳ εἰςήγαγον καὶ αὐτοὶ τὴν χοροστασίαν τῆς κτίσεως, 162 Ὑμνεῖτε, λέγοντες, ἄγγελοι κυρίου, οὐρανοὶ κυρίου, δυνάμεις κυρίου, ἥλιος καὶ σελήνη καὶ τὰ ἑξῆς. Μὴ τοῦ ἁγίου πνεύματος ἐμνήσθησαν; Μὴ τῇ κτίσει τὸν ἄκτιστον συγκατηρίθμησαν; Ὁ Παῦλος πάλιν μερίζων τὰ ἀόρατα ἀπὸ τῶν ὁρωμένων λέγει που διδάσκων· Ὅτι ἐν Χριστῷ ἐκτίσθη τὰ πάντα τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς, τά τε ὁρατὰ καὶ τὰ ἀόρατα, καὶ εὐθέως ἀριθμεῖται τὰ ἀόρατα λέγων· Εἴτε θρόνοι, εἴτε ἀρχαί, εἴτε ἐξουσίαι, εἴτε κυριότητες. Ἐπειδὴ γὰρ τὰ μὲν ὁρώμενα ἅπαντα ὡμολογημένην ἔχει τὴν δουλείαν, ἐν δὲ τοῖς ἀοράτοις ἀγγέλοις καὶ δυνάμεσι καὶ πνεῦμα ἅγιον καὶ υἱὸς καὶ πατήρ, ἵνα μὴ ἀγνοίᾳ τῆς τῶν οὐρανῶν διακοσμήσεως ὑπὸ ζυγὸν δουλείας ἑλκύσῃς τὸ δεσποτικὸν ἀξίωμα τοῦ θείου πνεύματος, τὰ μὲν ὁρώμενα οὐ διαιρεῖ οὐδὲ λέγει· Εἴτε ἥλιος, εἴτε σελήνη, εἴτε ἄστρα, πάντα δοῦλα· ταῦτα γὰρ ὁμολογουμένην ἔχει τὴν κατάστασιν, ὅτι τὰ σύμπαντα δοῦλα σά· ἐπειδὴ ἐν τοῖς ἀοράτοις ἦσαν ἀρχαὶ καὶ ἄγγελοι, ἦν δὲ ἀόρατον καὶ τὸ προςκυνητὸν πνεῦμα, ἵνα μή τις αὐτὸ συμπεριλάβῃ τοῖς ἀοράτοις, ἀπαριθμεῖται τὰ πάντα ἄνω, ἵνα ἐκβάλῃ τοῦ οἰκετικοῦ τάγματος τὸν κύριον,