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Basil of Caesarea, De Spiritu Sancto
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ΚΕΦΑΛΑΙΟΝ Βʹ Ποίαν ἔσχεν ἀρχὴν ἡ περὶ τὰς συλλαβὰς τῶν αἱρετικῶν παρατήρησις.
ΚΕΦΑΛΑΙΟΝ Γʹ Ὅτι ἐκ τῆς ἔξωθεν σοφίας ἡ περὶ τῶν συλλαβῶν τεχνολογία.
ΚΕΦΑΛΑΙΟΝ Δʹ Ὅτι ἀπαρατήρητος τῇ Γραφῇ τῶν συλλαβῶν τούτων ἡ χρῆσις.
ΚΕΦΑΛΑΙΟΝ Εʹ Ὅτι καὶ ἐπὶ Πατρὸς λέγεται τὸ δι' οὗ, καὶ ἐπὶ Υἱοῦ τὸ ἐξ οὗ, καὶ ἐπὶ Πνεύματος.
ΚΕΦΑΛΑΙΟΝ Ζʹ Πρὸς τοὺς λέγοντας μὴ ἁρμόζειν ἐπὶ Υἱοῦ λέγεσθαι τὸ μεθ' οὗ, ἀλλὰ τὸ δι' οὗ.
ΚΕΦΑΛΑΙΟΝ Θʹ Ἀφοριστικαὶ ἔννοιαι περὶ τοῦ Πνεύματος τῇ τῶν Γραφῶν ἀκολουθοῦσαι διδασκαλίᾳ.
ΚΕΦΑΛΑΙΟΝ Ιʹ Πρὸς τοὺς λέγοντας μὴ χρῆναι συντάσσειν Πατρὶ καὶ Υἱῷ τὸ ἅγιον Πνεῦμα.
ΚΕΦΑΛΑΙΟΝ ΙΑʹ Ὅτι παραβάται οἱ τὸ Πνεῦμα ἀρνούμενοι.
ΚΕΦΑΛΑΙΟΝ ΙΒʹ Πρὸς τοὺς λέγοντας ἐξαρκεῖν καὶ μόνον τὸ εἰς τὸν Κύριον βάπτισμα.
ΚΕΦΑΛΑΙΟΝ ΙΓʹ Αἰτίας ἀπόδοσις διὰ τὶ οἱ ἄγγελοι Πατρὶ καὶ Υἱῷ παρὰ τῷ Παύλῳ συμπαρελήφθησαν.
ΚΕΦΑΛΑΙΟΝ ΙΕʹ Ἀπάντησις πρὸς ἀνθυποφορὰν ὅτι καὶ εἰς ὕδωρ βαπτιζόμεθα: ἐν ᾧ καὶ τὰ περὶ βαπτίσματος.
ΚΕΦΑΛΑΙΟΝ ΙΘʹ Πρὸς τοὺς λέγοντας μὴ εἶναι δοξαστὸν τὸ Πνεῦμα.
ΚΕΦΑΛΑΙΟΝ ΚΑʹ Μαρτυρίαι ἐκ τῶν Γραφῶν τοῦ κυριολογεῖσθαι τὸ Πνεῦμα.
ΚΕΦΑΛΑΙΟΝ ΚΓʹ Ὅτι δοξολογία Πνεύματός ἐστιν ἡ τῶν προσόντων αὐτῷ ἀπαρίθμησις.
ΚΕΦΑΛΑΙΟΝ ΚΕʹ Ὅτι τῇ ἐν συλλαβῇ ἀντὶ τῆς σὺν ἡ Γραφὴ κέχρηται, ἐν ᾧ καὶ ὅτι ἡ καὶ ἰσοδυναμεῖ τῇ σύν.
ΚΕΦΑΛΑΙΟΝ ΚϚʹ Ὅτι ὁσαχῶς λέγεται τὸ ἐν, τοσαυταχῶς καὶ ἐπὶ τοῦ Πνεύματος λαμβάνεται.
ΚΕΦΑΛΑΙΟΝ Λʹ Διήγησις τῆς παρούσης τῶν ἐκκλησιῶν καταστάσεως.
11. In the same manner it may also be said of the word “in,” that Scripture admits its use in the case of God the Father. In the Old Testament it is said through (ἐν) God we shall do valiantly, 37 Ps. cvii. 13. and, “My praise shall be continually of (ἐν) thee;” 38 Ps. lxxi. 6. and again, “In thy name will I rejoice.” 39 For “shall they rejoice,” Ps. lxxxix. 16. In Paul we read, “In God who created all things,” 40 Eph. iii. 9. and, “Paul and Silvanus and Timotheus unto the church of the Thessalonians in God our Father;” 41 2 Thess. i. 1. and “if now at length I might have a prosperous journey by (ἐν) the will of God to come to you;” 42 Rom. i. 10. and, “Thou makest thy boast of God.” 43 Rom. ii. 17. Instances are indeed too numerous to reckon; but what we want is not so much to exhibit an abundance of evidence as to prove that the conclusions of our opponents are unsound. I shall, therefore, omit any proof of this usage in the case of our Lord and of the Holy Ghost, in that it is notorious. But I cannot forbear to remark that “the wise hearer” will find sufficient proof of the proposition before him by following the method of contraries. For if the difference of language indicates, as we are told, that the nature has been changed, then let identity of language compel our adversaries to confess with shame that the essence is unchanged.
[11] Τὰ αὐτὰ δὲ ταῦτα καὶ περὶ τῆς ἐν συλλαβῆς εἰπεῖν ἔχομεν, ὅτι καὶ ἐπὶ τοῦ Θεοῦ καὶ Πατρὸς τὴν χρῆσιν αὐτῆς ἡ Γραφὴ παραδέδεκται, ὡς ἐπὶ μὲν Παλαιᾶς: «Ἐν τῷ Θεῷ, φησί, ποιήσωμεν δύναμιν.» Καί: «Ἐν σοὶ ἡ ὕμνησίς μου διαπαντός.» Καὶ πάλιν: «Ἐν τῷ ὀνόματί σου ἀγαλλιάσομαι.» Παρὰ δὲ Παύλῳ: «Ἐν τῷ Θεῷ, φησί, τῷ τὰ πάντα κτίσαντι.» Καί: «Παῦλος καί: Σιλουανὸς καὶ Τιμόθεος τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν Θεῷ Πατρί.» Καί: «Εἰ δήποτε εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ ἐλθεῖν πρὸς ὑμᾶς.» Καί: «Καυχᾶσαι, φησίν, ἐν Θεῷ.» Καὶ ὅσα οὐδὲ ἀριθμῆσαι ῥᾴδιον. Ἔστι δὲ ἡμῖν οὐ πλήθους μαρτυριῶν ἐπίδειξις, ἀλλ' ἔλεγχος τοῦ μὴ ὑγιῶς αὐτοῖς τὰς παρατηρήσεις ἔχειν. Τὸ γὰρ περὶ τοῦ Κυρίου ἢ τοῦ ἁγίου Πνεύματος παρειλημμένην τὴν χρῆσιν ταύτην ἐπιδεικνύναι, ὡς γνώριμον ὑπερβήσομαι. Ἐκεῖνο δὲ ἀναγκαῖον εἰπεῖν, ὅτι συνετῷ ἀκροατῇ ἱκανὸς ἔλεγχος τῶν προταθέντων, ὁ ἀπὸ τοῦ ἐναντίου. Εἰ γὰρ τὸ διάφορον τῆς ἐκφωνήσεως παρηλλαγμένην ἐδείκνυ τὴν φύσιν κατὰ τὸν τούτων λόγον, ἡ τῶν φωνῶν ταυτότης ἀπαράλλακτον νῦν τὴν οὐσίαν αὐτοὺς ὁμολογεῖν δυσωπείτω.