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two gods. And the Son is only-begotten, true God from true God, not having the Father's name nor being alien to the Father, but existing as Son of the Father; only-begotten, that the Son may be uniquely named, and God from God, that Father and Son may be called one God. 8.3 And the Holy Spirit is only-begotten, not having the name of the Son, not the designation of the Father, but so-called Holy Spirit, not alien 8.4 to the Father. For the only-begotten himself says, "the Spirit of the Father" and 8.4 "who proceeds from the Father," and "he will take from what is mine," so that it might not be thought alien to the Father nor to the Son, but of the same substance, of the same divinity, a divine Spirit, "the Spirit of truth," the Spirit of God, the Spirit, the Paraclete, uniquely named, having no comparison, not being equated to any other spirit, not being called by the name of the Son or designated by the designation of the Father, so that the 8.5 uniquely-named may not be homonymous; except that "God" is in the Father, "God" in the Son, "God" in the Holy Spirit, of God and God. 8.6 For the Spirit of God and Spirit of the Father and Spirit of the Son, not according to some composition, as soul and body in us, but in the midst of the Father 8.7 and the Son, from the Father and the Son, third in designation. "Go," he says, "baptize in the name of the Father and of the Son and of the Holy Spirit." But if the Father baptizes in his own name, in the name of God, and the seal sealed in us in the name of God is perfect, and Christ baptizes in his own name, in the name of God, and the seal sealed in us in the name of God is perfect, who will dare to make war against his own soul, saying the Spirit is alien to the 8.8 Godhead? For if we are sealed in the name of the Father and in the name of the Son and in the name of the Holy Spirit, it is one seal of the Trinity; therefore, one power of the Godhead in the Trinity. But if one is God, and the others are created and not God, for what reason are the two bound to the one 8.9 in the seal of perfection? So then were we sealed into a royal name, the one name of the Father, and the others are not royal, * but we are still enslaved to elements and creatures, and the name of the Father alone was not able to save, but he took to himself by creating two other elements, according to the suspicion of the blasphemers, so that his divinity might take on other powers and be able to save the one sealed by him, and the man created by him might receive redemption through the remission of sins. 9.1 Alas for such nonsense, oh for such blasphemy. From where has another new unbelief again crept into life, or rather I should say, malicious belief? For malicious belief is worse than unbelief. For unbelief, when it receives faith, will be corrected, but malicious belief is incorrigible, saved with difficulty, unless perhaps the anointing should come upon it from above. 9.2 Therefore the blessed Peter says to Ananias and his companions, "Why has Satan tempted you to lie to the Holy Spirit?" and 9.3 he says, "You have not lied to men, but to God." Therefore the Spirit is God from the Father and the Son, to whom those who kept back part of the price lied; as also Paul agrees with this word, saying, "But you are the temple of God, and the Spirit of God dwells in you." Therefore the Spirit is God, 9.4 as I said before. For this reason holy men will also be called the temple of God, those who have housed in themselves the Holy Spirit of God; as the chief of the apostles testifies, who was deemed worthy 9.5 to be called blessed by the Lord, because the Father revealed to him. Therefore the Father reveals the true Son to him and he is called blessed, 9.6 and he himself again reveals his Holy Spirit. It was necessary * for the first of the apostles, the solid rock, "on which the church of God is built, and the gates of Hades shall not prevail against it"; 9.7 and the gates of Hades are the heresies and the heresiarchs. In all things

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δύο θεοί. καὶ ὁ υἱὸς μονογενής, θεὸς ἀληθινὸς ἐκ θεοῦ ἀληθινοῦ, οὐ πατρὸς ἔχων ὄνομα οὐδὲ ἀλλότριος πατρός, ἀλλ' υἱὸς πατρὸς ὑπάρχων· μονογενὴς δέ, ἵνα μονώνυμος ᾖ ὁ υἱός, καὶ θεὸς ἐκ θεοῦ, ἵνα εἷς θεὸς πατὴρ καὶ υἱὸς καλῆται. 8.3 καὶ τὸ πνεῦμα τὸ ἅγιον μονογενές, οὐχ υἱοῦ ἔχον ὄνομα, οὐ πατρὸς τὴν ὀνομασίαν, ἀλλὰ πνεῦμα ἅγιον οὕτω καλούμενον, οὐκ ἀλλότριον 8.4 πατρός. αὐτὸς γὰρ ὁ μονογενὴς λέγει «τὸ πνεῦμα τοῦ πατρός» καὶ 8.4 «τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον», καὶ «ἐκ τοῦ ἐμοῦ λήψεται», ἵνα μὴ ἀλλότριον νομισθείη πατρὸς μηδὲ υἱοῦ, ἀλλὰ τῆς αὐτῆς οὐσίας, τῆς αὐτῆς θεότητος, πνεῦμα θεῖον, «τὸ πνεῦμα τῆς ἀληθείας», τὸ πνεῦμα τοῦ θεοῦ, τὸ πνεῦμα τὸ παράκλητον, μονωνύμως καλούμενον, μὴ ἔχον ἀντιπαράθεσιν, μὴ ἐξισούμενον ἑτέρῳ τινὶ πνεύματι, μὴ καλούμενον ὀνόματι υἱοῦ ἢ ὀνομαζόμενον ὀνομασίᾳ πατρός, ἵνα μὴ 8.5 τὰ μονώνυμα ὀνόματα ὁμώνυμα ὑπάρχῃ· πλὴν ὅτι τὸ θεὸς ἀλλ' ἐν πατρί, τὸ θεὸς ἐν υἱῷ, τὸ θεὸς ἐν ἁγίῳ πνεύματι τὸ θεοῦ καὶ θεός. 8.6 πνεῦμα γὰρ θεοῦ καὶ πνεῦμα τοῦ πατρὸς καὶ πνεῦμα υἱοῦ, οὐ κατά τινα σύνθεσιν, καθάπερ ἐν ἡμῖν ψυχὴ καὶ σῶμα, ἀλλ' ἐν μέσῳ πατρὸς 8.7 καὶ υἱοῦ, ἐκ τοῦ πατρὸς καὶ τοῦ υἱοῦ, τρίτον τῇ ὀνομασίᾳ. «ἀπελθόντες» γάρ φησι «βαπτίσατε εἰς τὸ ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος». εἰ δὲ βαπτίζει ὁ πατὴρ εἰς ὄνομα ἑαυτοῦ, εἰς ὄνομα θεοῦ, καὶ τελεία ἡ σφραγὶς ἐν ὀνόματι θεοῦ ἐσφραγισμένη ἐν ἡμῖν, καὶ βαπτίζει Χριστὸς εἰς ὄνομα ἑαυτοῦ, εἰς ὄνομα θεοῦ, καὶ τελεία ἡ σφραγὶς ἐν ὀνόματι θεοῦ ἐσφραγισμένη ἐν ἡμῖν, τίς τολμήσει καταπολεμῆσαι τὴν ἑαυτοῦ ψυχήν, τὸ πνεῦμα ἀλλότριον τῆς 8.8 θεότητος λέγων; εἰ γὰρ σφραγίζομεν εἰς ὄνομα πατρὸς καὶ εἰς ὄνομα υἱοῦ καὶ εἰς ὄνομα ἁγίου πνεύματος, μία σφραγὶς τῆς τριάδος· μία ἄρα δύναμις τῆς θεότητος ἐν τριάδι. εἰ δὲ τὸ ἕν ἐστι θεός, τὰ δὲ ἄλλα κτιστὰ καὶ οὐ θεός, τίνι λόγῳ συνδέδεται τὰ δύο εἰς τὸ ἓν 8.9 τῇ σφραγῖδι τῆς τελειότητος; ἄρα γοῦν εἰς βασιλικὸν ὄνομα ἐσφραγίσθημεν τὸ ἓν τὸ τοῦ πατρός, καὶ τὰ ἄλλα οὐ βασιλικά, * ἀλλ' ἔτι στοιχείοις καὶ κτίσμασι δεδουλώμεθα, καὶ οὐκ ἠδύνατο μόνον τὸ ὄνομα τοῦ πατρὸς σῴζειν, ἀλλὰ προσελάβετο ἑαυτῷ κτίσας ἄλλα δύο στοιχεῖα κατὰ τὴν τῶν βλασφημούντων ὑπόνοιαν, ἵνα προσλάβῃ ἡ αὐτοῦ θεότης καὶ ἄλλας δυνάμεις καὶ δυνηθῇ σῶσαι τὸν παρ' αὐτοῦ σφραγιζόμενον καὶ λύτρωσιν δι' ἀφέσεως ἁμαρτημάτων λάβῃ ὁ παρ' αὐτοῦ κτισθεὶς ἄνθρωπος. 9.1 Φεῦ τῆς τοιαύτης ληρῳδίας, ὦ τῆς τοιαύτης βλασφημίας. πόθεν ὑπεισῆλθε τὸν βίον ἄλλη πάλιν καινὴ ἀπιστία, μᾶλλον δὲ εἴποιμι κακοπιστία; χείρων γὰρ ἡ κακοπιστία τῆς ἀπιστίας. ἡ μὲν γὰρ ἀπιστία πίστιν λαμβάνουσα διορθωθήσεται, ἡ δὲ κακοπιστία ἀκατόρθωτος, δυσχερῶς σῳζομένη, εἰ μή τι ἂν ἄρα τὸ χρῖσμα ἄνωθεν 9.2 ἐπιφοιτήσῃ. φησὶν οὖν ὁ μακάριος Πέτρος τοῖς περὶ Ἀνανίαν «τί ὅτι ἐπείρασεν ὑμᾶς ὁ σατανᾶς ψεύσασθαι τῷ πνεύματι τῷ ἁγίῳ;» καί 9.3 φησιν «οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ θεῷ». ἄρα θεὸς ἐκ πατρὸς καὶ υἱοῦ τὸ πνεῦμα, ᾧ ἐψεύσαντο οἱ ἀπὸ τοῦ τιμήματος νοσφισάμενοι· ὡς καὶ ὁ Παῦλος συνᾴδει τῷ λόγῳ τούτῳ λέγων «ὑμεῖς δὲ ναὸς τοῦ θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν». ἄρα οὖν θεὸς 9.4 τὸ πνεῦμα, ὡς προεῖπον. διὸ ναὸς θεοῦ κληθήσονται καὶ οἱ ἅγιοι ἄνθρωποι, οἱ κατοικίσαντες ἐν ἑαυτοῖς τὸ ἅγιον τοῦ θεοῦ πνεῦμα· καθὼς μαρτυρεῖ ὁ κορυφαιότατος τῶν ἀποστόλων, ὁ καταξιωθεὶς 9.5 μακαρισθῆναι ὑπὸ κυρίου, ὅτι ὁ πατὴρ αὐτῷ ἀπεκάλυψε. τοίνυν ὁ πατὴρ ἀποκαλύπτει τὸν υἱὸν τὸν ἀληθινὸν αὐτῷ καὶ μακαρίζεται, 9.6 καὶ ὁ αὐτὸς πάλιν ἀποκαλύπτει τὸ ἅγιον αὐτοῦ πνεῦμα. ἔδει * τὸν πρῶτον τῶν ἀποστόλων, τὴν πέτραν τὴν στερεάν, «ἐφ' ἣν ἡ ἐκκλησία τοῦ θεοῦ ᾠκοδόμηται, καὶ πύλαι Ἅιδου οὐ κατισχύσουσιν αὐτῆς»· 9.7 πύλαι δὲ Ἅιδου αἱ αἱρέσεις καὶ οἱ αἱρεσιάρχαι. κατὰ πάντα