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is indicative; but it also signifies the Father as having hypostasis, and the Son as having hypostasis, and the Holy Spirit as having hypostasis. 6.6 But when one says "of one substance," it does not signify something alien to the same Godhead, but God from God the Son and God the Holy Spirit, of the same Godhead, not 6.7 three Gods. For not even if we should say the Son and the Father are God, do we speak of two Gods; for our God is one, as says the blessed 6.8 Moses, "the Lord your God, the Lord is one." We do not say Gods, God the Father, God the Son, God the Holy Spirit * and not Gods; for there is not polytheism in God. But through the three names the 6.9 one Godhead of the Father and of the Son and of the Holy Spirit is signified. And not two sons; for the Son is one, only-begotten, but the Holy Spirit is the Holy Spirit, the Spirit of God, always being with the Father and the Son, not alien to God, but being from God, "proceeding from the Father" and "receiving of the Son." 6.10 But the Son is only-begotten, incomprehensible, and the Spirit is incomprehensible, but from God, not alien to the Father and the Son. Nor is there a confusion of Father and Son, but a Trinity always being of the same substance; not another substance besides the Godhead nor another Godhead besides the substance, but the same Godhead and from the same Godhead the Son and the Holy Spirit. 7.1 And the Spirit is the Holy Spirit, and the Son is the Son, and the Spirit proceeding from the Father and receiving from the Son, "searching the depths of God," announcing the things of the Son in the world, sanctifying the saints through the Trinity, third in name because the Trinity is the Father and the Son and the Holy Spirit; for he says, "Go, baptize in the name of the Father and of the Son and of the Holy Spirit," the seal of grace, the bond of the Trinity, not alien to the number, not separate from the name, not foreign to the gift, but one God, one faith, one Lord, one gift, one church, one baptism. 7.2 For the Trinity is always Trinity and never receives an addition, being thus numbered: Father 7.3 and Son and Holy Spirit. The Trinity is not a confusion, not something divided in it from its own proper unity, but in hypostasis of perfection the Father is perfect, the Son is perfect, the Holy Spirit is perfect; Father and Son 7.4 and Holy Spirit. But conversely the Spirit is ranked among the gifts; "for there are diversities of gifts, but the same Spirit; and there are diversities of ministries, but the same Lord; and there are diversities of workings, 7.5 but the same God, who works all things in all." Let us not fall away from the subject at hand, let us not depart from the truth. We are not advocating for God, but we think piously, that we may not be destroyed, and we speak not as comprehending; for as humans we speak what we have apprehended. 7.6 For the honor to God is infinite, and the Trinity is and has been glorified ten-thousandfold beyond our mind, receiving no addition of glory nor being deprived of any property. 7.7 For nothing in the Trinity is created or superadded, but the Father begets the Son, and there was never a time when the Son was not. For neither was the Father not called Father at some time, but he was always Father and there was always a Son, not a co-brother, but a Son begotten ineffably and named incomprehensibly, being always with the Father and never ceasing 7.8 to be. Therefore, the Father is unbegotten and uncreated and incomprehensible, the Son is begotten, but also uncreated and incomprehensible; the Holy Spirit is eternal, not begotten, not created, not a co-brother, not a paternal uncle, not a forefather, not a descendant, but from the same substance of the Father and the Son, the Holy Spirit. "For God is Spirit." 8.1 And each of the names is a single name, having no second. For the Father is Father and has no counterpart, nor is he yoked together with another 8.2 father, lest

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ἐστι δηλωτικόν· ἀλλὰ καὶ ἐνυπόστατον σημαίνει τὸν πατέρα καὶ ἐνυπόστατον τὸν 6.6 υἱὸν καὶ ἐνυπόστατον τὸ πνεῦμα τὸ ἅγιον. ὅταν δέ τις ὁμοούσιον λέγῃ, οὐκ ἀλλότριον τῆς αὐτῆς θεότητος σημαίνει, ἀλλὰ θεὸν ἐκ θεοῦ τὸν υἱὸν καὶ θεὸν τὸ ἅγιον πνεῦμα, τῆς αὐτῆς θεότητος, οὐ 6.7 τρεῖς θεούς. οὐδὲ γὰρ ἐὰν εἴπωμεν τὸν υἱὸν καὶ τὸν πατέρα θεόν, δύο θεοὺς λέγομεν· εἷς γάρ ἐστιν ἡμῶν ὁ θεός, ὥς φησιν ὁ μακάριος 6.8 Μωυσῆς «κύριος ὁ θεός σου, κύριος εἷς ἐστιν». οὐ θεοὺς λέγομεν θεὸν τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ ἅγιον πνεῦμα * καὶ οὐ θεούς· οὐδὲ γὰρ πολυθεΐα ἐν θεῷ. διὰ δὲ τῶν τριῶν ὀνομάτων ἡ 6.9 μία θεότης πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος σημαίνεται. καὶ οὐ δύο υἱοί· μονογενὴς γὰρ εἷς ὁ υἱός, τὸ δὲ ἅγιον πνεῦμα πνεῦμα ἅγιον, πνεῦμα θεοῦ, ἀεὶ ὂν σὺν πατρὶ καὶ υἱῷ, οὐκ ἀλλότριον θεοῦ, ἀπὸ δὲ θεοῦ ὄν, «ἀπὸ πατρὸς ἐκπορευόμενον» καὶ «τοῦ υἱοῦ λαμβά6.10 νον». ἀλλ' ὁ μὲν υἱὸς μονογενὴς ἀκατάληπτος καὶ τὸ πνεῦμα ἀκατάληπτον, ἐκ θεοῦ δέ, οὐκ ἀλλότριον πατρὸς καὶ υἱοῦ. οὐδὲ συναλοιφή ἐστι πατρὸς καὶ υἱοῦ, ἀλλὰ τριὰς ἀεὶ οὖσα τῆς αὐτῆς οὐσίας· οὐχ ἑτέρα οὐσία παρὰ τὴν θεότητα οὐδὲ ἑτέρα θεότης παρὰ τὴν οὐσίαν, ἀλλ' ἡ αὐτὴ θεότης καὶ ἐκ τῆς αὐτῆς θεότητος ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα. 7.1 Καὶ τὸ μὲν πνεῦμα ἅγιον πνεῦμα, ὁ δὲ υἱὸς υἱός, τὸ δὲ πνεῦμα παρὰ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον, «ἐρευνῶν τὰ βάθη τοῦ θεοῦ», ἀναγγέλλον τὰ τοῦ υἱοῦ ἐν κόσμῳ, ἁγιάζον ἁγίους διὰ τῆς τριάδος, τρίτον τῇ ὀνομασίᾳ ἐπειδὴ ἡ τριάς ἐστιν ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα· «ἀπελθόντες» γάρ φησι «βαπτίσατε εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος», ἐπισφραγὶς τῆς χάριτος, σύνδεσμος τῆς τριάδος, οὐκ ἀλλότριον τοῦ ἀριθμοῦ, οὐ διεστὼς τῆς ὀνομασίας, οὐ ξένον τῆς δωρεᾶς, ἀλλ' εἷς θεὸς μία πίστις εἷς 7.2 κύριος ἓν χάρισμα μία ἐκκλησία ἓν βάπτισμα. ἀεὶ γὰρ ἡ τριὰς τριὰς καὶ οὐδέποτε προσθήκην λαμβάνει, οὕτως ἀριθμουμένη· πατὴρ 7.3 καὶ υἱὸς καὶ ἅγιον πνεῦμα. οὐ συναλοιφὴ ἡ τριάς, οὐ διεστώς τι ἐν αὐτῇ τῆς ἰδίας αὐτῆς μονάδος, ἐν ὑποστάσει δὲ τελειότητος τέλειος ὁ πατήρ, τέλειος ὁ υἱός, τέλειον τὸ πνεῦμα τὸ ἅγιον· πατὴρ καὶ υἱὸς 7.4 καὶ ἅγιον πνεῦμα. τὸ δὲ ἀνάπαλιν πνεῦμα χαρίσμασιν ἐνταττόμενον· «διαιρέσεις γὰρ χαρισμάτων εἰσί, τὸ δὲ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς κύριος· καὶ διαιρέσεις ἐνεργη 7.5 μάτων εἰσίν, ὁ δὲ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι». μὴ ἐκπέσωμεν τοῦ προκειμένου, μὴ ἀποστῶμεν τῆς ἀληθείας. ἡμεῖς οὐ συνηγοροῦμεν ὑπὲρ θεοῦ, ἀλλ' εὐσεβῶς νοοῦμεν, ἵνα μὴ ἀπολώμεθα, καὶ φθεγγόμεθα οὐχ ὡς καταλαμβάνοντες· ὡς ἄνθρωποι γὰρ φθεγ 7.6 γόμεθα ἃ κατειλήφαμεν. ἡ γὰρ εἰς θεὸν τιμὴ ἄπειρος καὶ μυριονταπλασίως παρὰ τὸν ἡμέτερον νοῦν δεδόξασται ἡ τριὰς καὶ ἔστι δεδοξασμένη, μηδὲν προσλαμβάνουσα δόξης μήτε ἀφαιρουμένη ἰδιότητος. 7.7 οὐδὲν γὰρ ἐν τριάδι κτιστὸν ἢ ἐπιγένητον, ἀλλ' ὁ μὲν πατὴρ τὸν υἱὸν γεννᾷ, οὐκ ἦν δὲ ποτὲ χρόνος ὅτε οὐκ ἦν ὁ υἱός. οὐδὲ γὰρ ὁ πατὴρ ἐν χρόνῳ τινὶ πατὴρ οὐκ ἐκαλεῖτο, ἀλλὰ ἦν ἀεὶ πατὴρ καὶ ἦν ἀεὶ υἱός, οὐ συνάδελφος, ἀλλὰ υἱὸς γεννηθεὶς ἀνεκδιηγήτως καὶ ὀνομαζόμενος ἀκαταλήπτως, σὺν πατρὶ δὲ ὢν ἀεὶ καὶ μηδέποτε διαλείπων 7.8 τοῦ εἶναι. πατὴρ οὖν ἀγέννητος καὶ ἄκτιστος καὶ ἀκατάληπτος, υἱὸς γεννητός, ἀλλὰ καὶ ἄκτιστος καὶ ἀκατάληπτος· πνεῦμα ἅγιον ἀεί, οὐ γεννητόν, οὐ κτιστόν, οὐ συνάδελφον οὐ πατράδελφον, οὐ προπάτορον οὐκ ἔκγονον, ἀλλ' ἐκ τῆς αὐτῆς οὐσίας πατρὸς καὶ υἱοῦ πνεῦμα ἅγιον. «πνεῦμα γὰρ ὁ θεός». 8.1 Ἕκαστον δὲ τῶν ὀνομάτων μονώνυμον, μὴ ἔχον δευτέρωσιν. καὶ γὰρ ὁ πατὴρ πατὴρ καὶ οὐκ ἔχει ἀντιπαράθετον, οὐδὲ ἑτέρῳ 8.2 πατρὶ συνζευγνύμενος, ἵνα μὴ