7

these hypostases. For how will the Son be made a son in Himself, or through Himself, or in His own Spirit? 35. If Paul says the Holy Spirit is “the Spirit of God,” as our spirit is our own, and if God likewise calls it “His Spirit”; he is impious who does not say that it is God, co-eternal and consubstantial with the Father. For there was not a time when He was without His Spirit, nor is it proper to think that it was added to Him later or from without, or that the Spirit of the uncreated is a created spirit; but it is also co-enthroned with Him upon the cherubic throne, and is worshipped and glorified together with Him, as has been said before, as His inseparable Spirit. 36. If creation is receptive of holiness, wisdom, goodness, and every perfect virtue (for it is changeable), but the Holy Spirit is not receptive, but imparting (for it is unchangeable); therefore it is Creator, 39.801 and not a creature in its very existence, according to what has been said before. 37. If creation has knowledge that is received and lost, but the Spirit has not received it from without, nor is it its nature to cast away knowledge, but rather to reveal the things of God's wisdom and knowledge, being of the Father's essence; therefore the Spirit is not a creature. Let us also hear the Greek sophisms concerning this, which are as follows: ................ 38. If the servant does not know what his Lord does, but the Spirit knows the things of God, according to the Apostle; it is not distinguished from Him by nature and by harmony, but is confessedly God and Lord, having equal knowledge with God, which is impossible and unattainable for any created being. 39. If the Scriptures know this to be one and only, as also the Son is only-begotten; it is not created, like the multitude of spirits, but of the one divine essence. Wherefore it alone properly and principally is and is called the Holy Spirit, and Spirit of the Father, and Spirit of God, and the Spirit which is from God, and the Spirit which proceeds from the Father; and from its being in all things, as God is, we know that God is in us. 40. If the Trinity is testified to be equally truth, and goodness, and holy; it is in one Godhead, having nothing divided. For the unchangeable divine truth, and goodness, and holiness is one. For creation has these things by participation, and is changed according to its own choice in respect to them, now being truthful, and at other times being false, and now acting well, and at other times acting evilly. And concerning this, the pagan writers are seen to have said the following: For such is the mind of men on earth, As on........... 41. If, as it is written, it renews us in baptism, and the Holy Spirit frees us from sin and death, and we are His temple in the same way as we are of God the Father; as Creator and co-worker with the Creator it re-creates, and as Lord it frees, and as God it dwells within. And being these things, it cannot be a creature in the same way as the creatures; nor is it lawful to say this, or to endure hearing it in silence. 42. If together with God the Father and His Son the Holy Spirit through baptism re-forms us into the first image, and through participation is for us the cause of adoption as sons and of becoming gods, 39.804 and none of the created beings has the power to make sons or to deify in this manner; how is it not true God? 43. If none of the creatures has been mentioned together with God the Father in creation, or in doxology, or in baptism, but the Spirit is mentioned; therefore as equal in honor and equal in power with the Father and the Only-Begotten, it is God. 44. If it is testified that it has sent forth the prophets and apostles with authority, in the likeness of the Father and the Son; as God, in agreement in all things with the Father, and as foreknower and Lord of creation, it has done these things. 45. If whatever has now been said about the Father or the Son, is at another time written about the Holy Spirit, it is impossible, unattainable, for it not to be unchangeably of the one perfect Godhead, and will, and glory of the Father and the Son. For things that are equal to the same thing, they say, are also equal to one another. 46. If none of the heavenly beings

7

ὑποστάσεις αὗται· Πῶς γὰρ ὁ Υἱὸς ἐν ἑαυτῷ, ἢ δι' ἑαυτοῦ, ἢ ἐν τῷ ἰδίῳ Πνεύματι υἱοποιηθήσεται; ΛΕʹ. Εἰ τὸ ἅγιον Πνεῦμα λέγει Παῦλος εἶναι «τοῦ Θεοῦ Πνεῦμα,» ὡς ἔστιν ἡμῖν τὸ ἡμῶν, καὶ εἰ ὁ Θεὸς ὁμοίως «Πνεῦμα αὐτοῦ» προσαγορεύει αὐτό· δυσσεβεῖ ὁ μὴ λέγων αὐτὸ Θεὸν συνάναρχον καὶ ὁμοούσιον τῷ Πατρί. Οὐδὲ γὰρ ἦν, ὅτε ἐκτὸς τοῦ Πνεύματος αὐτοῦ ἦν, οὐδὲ προσῆκεν νοεῖν, ὡς ὕστερον, ἢ ἔξωθεν αὐτῷ προσγέγονεν, ἢ ὅτι τοῦ ἀκτίστου Πνεῦμα τὸ κτισθὲν πνεῦμα τυγχάνει· ἀλλὰ καὶ συνεπιβέβηκεν αὐτῷ ἐπὶ τὸν χερουβικὸν θρόνον, καὶ συμπροσκυνεῖται καὶ συνδοξάζεται, ὡς προείρηται, ἅτε Πνεῦμα ἀχώριστον αὐτοῦ. Λςʹ. Εἰ ἡ κτίσις δεκτικὴ ἁγιότητος, σοφίας, ἀγαθότητος, καὶ πάσης τελείας ἀρετῆς τυγχάνει τρεπτὴ γὰρ, τὸ δ' ἅγιον Πνεῦμα οὐ δεκτικὸν, ἀλλὰ παρεκτικὸν ἄτρεπτον γάρ· ἄρα ∆ημιουργὸς, 39.801 καὶ οὐ δημιούργημα αὐτὸ τυγχάνον καθ' ὕπαρξιν, κατὰ τὰ προειρημένα. ΛΖʹ. Εἰ ἡ κτίσις ἀναλαμβανομένην καὶ ἀποβαλλομένην γνῶσιν ἔχει, τὸ δὲ Πνεῦμα οὐδ' ἔξωθεν ἔσχεν, οὐδ' ἀποῤῥιπτεῖν πέφυκε τὴν γνῶσιν, ἀλλὰ καὶ ἀποκαλύπτειν τὰ τοῦ Θεοῦ σοφίας καὶ γνώσεως, καὶ τοῦ Πατρὸς κατ' οὐσίαν ὑπάρχον· οὐκ ἄρα κτίσμα τὸ Πνεῦμα. Ἐπαΐωμεν δὲ καὶ τῶν περὶ τούτου Ἑλληνικῶν σοφισμάτων, ἐχόντων ὧδε· ................ ΛΗʹ. Εἰ ὁ δοῦλος οὐκ οἶδεν, τί ποιεῖ ὁ Κύριος αὐτοῦ, τὸ δὲ Πνεῦμα οἶδεν τὰ τοῦ Θεοῦ, κατὰ τὸν Ἀπόστολον· οὐ διώρισται αὐτοῦ φύσει καὶ τῇ συμφωνίᾳ, ὁμολογουμένως δὲ Θεός ἐστιν καὶ ∆εσπότης, ἴσην γνῶσιν ἔχων τῷ Θεῷ, ὅπερ ἀμήχανον καὶ ἀδύνατον εἶναι ἐπὶ παντὸς κτιστοῦ. ΛΘʹ. Εἰ ἓν καὶ μόνον εἶναι τοῦτο, ὡς καὶ τὸν Υἱὸν μονογενῆ, ἴσασιν αἱ Γραφαί· οὐκ ἔστι κτιστὸν, ὡς τὸ πλῆθος τῶν πνευμάτων, ἀλλὰ τῆς μονάδος θείας οὐσίας. ∆ιὸ μόνον αὐτὸ ἰδίως καὶ κυρίως ἔστι τε καὶ κέκληται ἅγιον Πνεῦμα, καὶ Πνεῦμα τοῦ Πατρὸς, καὶ Πνεῦμα τοῦ Θεοῦ, καὶ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ, καὶ Πνεῦμα ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται· καὶ ἐκ τοῦ εἶναι αὐτὸ ἐν πᾶσιν, ὡς τὸν Θεὸν, γινώσκομεν, ὅτι ὁ Θεὸς ἐν ἡμῖν ἐστιν. Μʹ. Εἰ ἐν ἴσῳ ἐμαρτυρήθη εἶναι ἡ Τριὰς ἀλήθεια, καὶ ἀγαθότης, καὶ ἁγία· ἐν μιᾷ θεότητί ἐστιν, μηδὲν ἔχουσα πολυσχιδές. Μία γὰρ ἡ ἄτρεπτος θεία ἀλήθεια, καὶ ἀγαθότης, καὶ ἁγιωσύνη ἐστίν. Ἡ γὰρ κτίσις, καὶ μεθεκτῶς ταῦτα ἔχει, καὶ τρέπεται κατ' οἰκείαν προαίρεσιν ἐπ' αὐτοῖς, νῦν μὲν ἀληθεύουσα, ἄλλοτε δὲ ψευδομένη, καὶ νῦν μὲν ἀγαθυνομένη, ἄλλοτε δὲ κακυνομένη. Φαίνονται καὶ περὶ τούτου οἱ λογάδες τῶν ἔξω εἰρηκότες τάδε· Τοῖος γὰρ νόος ἐστὶν ἐπιχθονίων ἀνθρώπων, Οἷον ἐπ........... ΜΑʹ. Εἰ, καθὰ γέγραπται, ἀνακαινίζει ἡμᾶς ἐν τῷ βαπτίσματι, καὶ ἐλευθεροῖ ἀπὸ ἁμαρτίας καὶ θανάτου τὸ ἅγιον Πνεῦμα, καὶ ναὸς αὐτοῦ ἐσμεν ὁμοίως τοῦ Θεοῦ Πατρός· ὡς ∆ημιουργὸς καὶ συνεργὸς τῷ ∆ημιουργῷ ἀνακτίζει, καὶ ὡς ∆εσπότης ἐλευθεροῖ, καὶ ὡς Θεὸς ἐνοικεῖ. Ὁ δὲ ταῦτα ὢν, ποίημα παραπλησίως τοῖς ποιήμασιν εἶναι οὐ δύναται· οὐδὲ λέγειν, ἢ σιωπῶντα ἀνέχεσθαι ἀκούειν τοῦτο θέμις. ΜΒʹ. Εἰ ἅμα τῷ Θεῷ Πατρὶ καὶ τῷ Υἱῷ αὐτοῦ τὸ ἅγιον Πνεῦμα διὰ τοῦ βαπτίσματος ἀναστοιχειοῖ ἡμᾶς εἰς εἰκόνα τὴν πρώτην, καὶ διὰ τῆς μετουσίας αἴτιον ἡμῖν υἱοθεσίας καὶ τοῦ γίνεσθαι θεούς ἐστιν, 39.804 καὶ οὐδὲν τῶν κτιστῶν τῷ τρόπῳ τούτῳ ἔχει τὸ υἱοποιεῖν ἢ θεοποιεῖν· πῶς αὐτὸς οὐκ ἔστιν ἀληθινὸς Θεός; ΜΓʹ. Εἰ μηδὲν τῶν κτισμάτων εἰς δημιουργίαν, ἢ εἰς δοξολογίαν, ἢ εἰς τὸ βάπτισμα συνεμνημονεύθη τῷ Θεῷ Πατρὶ, τὸ δὲ Πνεῦμα μνημονεύεται· ἄρα ὡς ἰσότιμος καὶ ἰσοσθενὴς τῷ Πατρὶ καὶ τῷ Μονογενεῖ, Θεός ἐστιν. Μ∆ʹ. Εἰ τοὺς προφήτας καὶ ἀποστόλους ἐξουσιαστικῶς ἀπεσταλκέναι, καθ' ὁμοιότητα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, μεμαρτύρηται· ὡς Θεὸς σύμφωνος κατὰ πάντα τῷ Πατρὶ, καὶ ὡς προγνώστης καὶ τῆς κτίσεως ∆εσπότης ταῦτα πεποίηκεν. ΜΕʹ. Εἰ, ἅπερ νῦν εἴρηται περὶ τοῦ Πατρὸς ἢ τοῦ Υἱοῦ, ἄλλοτε περὶ τοῦ ἁγίου Πνεύματος ἀναγέγραπται, ἀμήχανον, ἀδύνατον, μὴ εἶναι ἀπαραλλάκτως τῆς μιᾶς αὐτοτελοῦς θεότητος, καὶ θελήσεως, καὶ δόξης τοῦ Πατρὸς καὶ τοῦ Υἱοῦ. Τὰ γὰρ τῷ αὐτῷ ἴσα, φασὶ, καὶ ἀλλήλοις ἐστὶν ἴσα. Μςʹ. Εἰ μηδὲν τῶν οὐρανίων