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so that the properties may be contracted. Who are you who are fond of judging these things? If indeed you know the principle of the procession, in what it has differed from the generation, then you might know that of the sending and the bestowing, in what it differs from the procession; but surely not that, and therefore this not at all. Remain with the established syllables, as I have often told you, hold to the established doctrines as true, let not a tittle of the oracles be broken by you. For if in the case of Christ’s commandments the danger in such matters is bearable, in the case of the names of theology how much more destructive this is.

1.13 I will tell you a word not trivial, only lend me your ear and do not contend against the truth. If the Spirit also proceeded from the Son, the Son would not, having been silent on this, have taught that it was from the Father. For if from the Son, then surely also from the Father; for from the Father is the Son and all things of the Son; but it would not, if from the Father, also be from the Son as a necessary consequence. He should therefore have said the first, so that the second might follow; but having said the second, it no longer bears the first. For what reason, then, did He omit the ambiguous, having taught what is confessed by all? It seems to me, in order that He might deliver from such a notion those who were about to receive the preaching, so that they might hold and say that the Holy Spirit proceeds from the Father, but that it is in or with the Son and that the mission and the bestowal or also the gift is received from him, I mean the joint breathing and concord according to good pleasure.

1.14 You are forcing me, then, to say a saying which Christ did not teach, an apostle did not hand down, a teacher did not set forth. I hesitate at the word, and indeed I am especially afraid, lest, wishing to theologize rashly, I should not only fall from the light of God, but also be cast into the outer darkness. I do not wish to be called a bold theologian, when it is possible for me to be saved by timidity; I do not accept to play the man badly and fall, when it is possible for me to be kept unwounded by restraints. You have the boldness and I the timidity; it is good in such matters to be timid rather than bold. And the myth did not save Icarus when he dared to fly through the air on waxen wings, but cast him into the sea when the wax melted by the sun's rays. Do we then persuade you with such words, and would you also suffer this passion of timidity, which many better than you have feared, which also saves and does not destroy? For since it is possible to work out our salvation tirelessly, why do we willfully fall into dangers? When we ought to be crowned with those who have contended before us without toils and long speeches, why do we cast ourselves upon uncertain matters? Do not, with pupils insatiably having the sun's rays, stare at them, lest you ever lose the light of your eyes by the brightness of the rays; perceive it through curtains or in the air, and you have the pleasure with the benefit. Do not wish to dive into a boundless sea; be content to show the art of swimming in rivers or even in well-circumscribed lakes. 1.15 Come then, let us stand together in the house of the Lord, and let us sing a song not new—for this I will parody from David's psalms;—for it is old, even if of the new and better covenant. For long ago, having been taught this by Christ, those who were sublime in the better wisdom set it before those who chose to be pious, having commanded them to guard it unbroken. Let us receive their command as a guard for the soul, let us embrace their teachings as precepts for salvation, and let us sing this very song, having run together to the same place, the Spirit having gathered us into one harmony, who proceeds from the Father, but rests in the Son or is with the Son, and is also sent by him and given and all such things, as the Three know and the One, of whom they have hidden the more manifest reasons; and let us all shout with one voice this common symbol of our faith, our good deposit of piety, which unblemished

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ἵνα συσταλῶσι τὰ ἰδιώματα. τίς εἶ ὁ ταῦτα φιλοκρινῶν; εἰ μὲν οἶδας τὸν τῆς ἐκπορεύσεως λόγον, τίνι τῆς γεννήσεως διενήνοχε, τότε ἂν γνοίης τὸν τῆς ἀποστολῆς καὶ τῆς χορηγίας, τίνι δια φέρει τῆς ἐκπορεύσεως· ἀλλὰ μὴν οὐκ ἐκεῖνο, καὶ τοῦτο ἄρα οὐδ' ὅλως. ἔμμενε ταῖς κειμέναις τῶν συλλαβῶν, καθὼς πολλάκις σοι εἴρηκα, ἔχου τῶν δεδογμένων ὡς ἀλη θῶν, μή σοι κεραία τῶν λογίων παραθραυσάτω. εἰ γὰρ ἐπὶ τῶν ἐνταλμάτων Χριστοῦ εὐφορητὸς ἐν τοῖς τοιούτοις ὁ κίνδυνος, ἐπὶ τοῖς θεολογίας ὀνόμασιν ὁπόσον οὗτος ὀλεθριωτέρος.

1.13 Ἐρῶ σοι λόγον οὐ φλαῦρον, μόνον ὑπόθες μοι οὖς καὶ μὴ ζυγομαχήσῃς εἰς τὴν ἀλήθειαν. εἰ καὶ ἐκ τοῦ υἱοῦ ἦν τὸ πνεῦμα ἐκπορευτόν, οὐκ ἂν τὸ τοιοῦτον σιωπήσας ὁ υἱὸς ἐκ τοῦ πατρὸς ἐδογμάτισεν. εἰ γὰρ ἐκ τοῦ υἱοῦ, πάντως καὶ ἐκ τοῦ πατρός· ἐκ τοῦ πατρὸς γὰρ ὁ υἱὸς καὶ πάντα τὰ τοῦ υἱοῦ· οὐ μήν, εἰ ἐκ τοῦ πατρός, καὶ ἐκ τοῦ υἱοῦ ὡς ἐξ ἀνάγκης ἂν εἴη ἑπόμενον. ἔδει γοῦν τὸ πρῶτον ἐρεῖν, ἵν' ἀκολουθήσῃ τὸ δεύτερον· τὸ δὲ δεύτερον εἰρηκὼς οὐκέτι φέρει τὸ πρῶτον. ὅτου γοῦν χάριν παρέλειψε τὸ ἀμφί βολον, δεδιδαχὼς τὸ παρὰ πᾶσιν ὁμολογούμενον; ἔμοι γε δοκεῖν, ἵνα τοιαύτης ἐννοίας ἀπαλλάξειε τοὺς μέλλοντας τὸ κήρυγμα δέχεσθαι, ὡς ἂν ἔχοιεν φρονεῖν καὶ λέγειν ἐκ τοῦ πατρὸς τὸ ἅγιον πνεῦμα ἐκπορεύεσθαι, ἐνεῖναι δὲ ἢ συνεῖναι υἱῷ καὶ τὴν ἀποστολὴν καὶ τὴν χορηγίαν ἢ καὶ τὴν δόσιν λαμβάνειν ἐκ τούτου, τὴν κατ' εὐδοκίαν λέγω σύμπνοιαν καὶ ὁμόνοιαν.

1.14 Βιάζεις γοῦν με ῥῆσιν εἰπεῖν, ἣν Χριστὸς οὐκ ἐδίδαξεν, ἀπόστολος οὐ παρέδωκε, διδάσκαλος οὐ παρέθετο. ὀκνῶ τὸν λόγον, μάλιστα δέ γε πεφόβημαι, μὴ θέλων θρασέως θεολογεῖν οὐ μόνον φωτὸς ἐκπέσοιμι τοῦ θεοῦ, ἀλλὰ καὶ εἰς σκότος ῥιφῶ τὸ ἐξώτερον. οὐ βούλομαι θεολόγος τολ μηρὸς ὀνομάζεσθαι, ἐξὸν δειλίᾳ με σώζεσθαι· οὐ δέχομαι κακῶς ἀνδρίζεσθαί με καὶ πίπτειν, ἐξόν με διατηρεῖσθαι συστολαῖς ἄτρωτον. ἔχε σὺ τὸ θράσος κἀγὼ τὴν δειλίαν· καλὸν τοῖς τοιούτοις δειλιᾶν μᾶλλον ἤ γε θρασύνεσθαι. Ἴκαρον καὶ μῦθος κηρίνοις τοῖς πτίλοις ἀεροπορῆσαι ἀπο θαρσήσαντα οὐ διέσωσεν, ἀλλ' εἰς πέλαγος ἔρριψε τοῦ κηρὸς τακέντος ἀκτῖσιν ἡλιακαῖς. ἆρ' οὖν πείθομεν ὑμᾶς τοῖς τοιούτοις λόγοις, καὶ πάσχοιτε καὶ ὑμεῖς τὸ τῆς δειλίας ταύτης πάθος, ἣν καὶ κρείττους ὑμῶν πολλοὶ δεδειλιάκασιν, ἥτις καὶ σώζει καὶ οὐκ ἀπόλλυσι; καὶ γὰρ πραγματεύσασθαι τὴν σωτηρίαν ἀκαμάτως ἐξόν, τί τοῖς κινδύνοις αὐθαιρέτως ἐμπίπτομεν; δέον συστεφανοῦσθαι τοῖς προαγωνισαμένοις ἡμῶν πόνων ἄτερ καὶ λόγων μακρῶν, τί ἀδήλοις πράγμασιν ἐπιρρίπτομεν ἑαυτούς; μὴ κόραις ἀκορέστως ἐχούσαις τῶν τοῦ ἡλίου ἀμαρυγμάτων ἐπεντρανίσαις αὐτοῖς, μή ποτε τὸ τῶν ὀφθαλμῶν ἀποβάλῃς φῶς τῇ τῶν ἀκτίνων λαμπρότητι· διὰ παραπετασμάτων ἢ ἐν ἀέρι αὐτὸ καταλάμβανε, καὶ ἔχεις μετὰ τῆς ὠφελείας τὴν ἡδονήν. μὴ εἰς πέλαγος ἄπειρον κυβιστᾶν ἐθελήσῃς· ἀρκέσθητι ποταμοῖς ἢ καὶ λίμναις εὐπεριγράπτοις τὴν τέχνην τοῦ κολυμβᾶν ἐπιδείξασθαι. 1.15 ∆εῦτε οὖν στῶμεν ἅμα εἰς οἶκον κυρίου, καὶ ᾆσμα ᾄσωμεν οὐ καινόν-τοῦτο γὰρ παρῳδήσω τῶν τοῦ ∆αβίδ· - παλαιὸν γάρ, εἰ καὶ τῆς νέας διαθήκης καὶ κρείττονος. πάλαι γὰρ τοῦτο παρὰ Χριστοῦ δεδιδαγμένοι οἱ τὴν κρείττω σοφίαν μετέωροι τοῖς εὐσεβεῖν ᾑρημένοις παρέθεντο, ἀπαρά θραυστον φυλάττειν ἐγκελευσάμενοι. δεξώμεθα τὴν αὐτῶν προσταγὴν ὡς τῆς ψυχῆς φυλακήν, ἀσπασώμεθα τὰ ἐκείνων διδάγματα ὡς πρὸς σωτηρίαν συντάγματα, καὶ ᾄσωμεν τοῦτο δὴ τὸ ᾆσμα ἐπὶ τὸ αὐτὸ συνδραμόντες, εἰς μίαν συμφωνίαν ἡμᾶς συναγαγόντος τοῦ πνεύματος, τοῦ ἐκπορευομένου μὲν παρὰ πατρός, ἀναπαυομένου δὲ ἐν υἱῷ ἢ συνόντος υἱῷ, παρ' αὐτοῦ δὲ καὶ ἀποστελλομένου καὶ διδομένου καὶ ὅσα τοιαῦτα, καθὼς τὰ τρία οἴδασι καὶ τὸ ἕν, ὧν τοὺς ἀριδη λοτέρους τῶν λόγων ἀποκεκρύφασι· καὶ ἀλαλάξωμεν ἅπαντες ἐν μιᾷ φωνῇ τὸ κοινὸν τοῦτο τῆς ἡμετέρας πίστεως σύμ βολον, τὴν καλὴν ἡμῶν παρακαταθήκην τῆς εὐσεβείας, ἣν ἀκεραίαν