a certain mystery is revealed? For how, unless the monad, being undivided, might be extended into a triad, is it possible for him concerning the spirit at one time to say that it proceeds from the Father, and at another to say, "he will take from what is mine and will declare it to you," and again, having breathed on the disciples, to have said, "receive the Holy Spirit"? For how, if it proceeds from the Father, is it announced to receive this ministry from the Son? For if there were two divided persons, as Asterius said, it is necessary either that the spirit proceeding from the Father not need the ministry from the Son (for everything that proceeds from the Father is necessarily perfect, in no way needing help from another), or, if it should receive from the Son and minister the grace from his power, that it no longer proceeds from the Father. 68 But if the Gospel said that having breathed on the disciples, "receive the Holy Spirit," it is clear that the spirit went forth from the Word. How then, if the spirit came forth from the Word, does the same again proceed from the Father? 69 Therefore he has not spoken correctly nor appropriately in saying there are three hypostases, not once, but also a second time. 70 For we know that the economy according to the flesh pertains to the man, but we have believed that the eternity according to the spirit is united with the Father. 71 For if the examination of the spirit should take place alone, the Word would reasonably appear to be one and the same with God; but if the addition according to the flesh in the case of the Savior should be examined, the Godhead seems to be extended by activity alone, so that it is reasonably a monad that is truly undivided. 72 For Asterius declared the Father and the Son to be one and the same in this respect only, that they agree in all things. For thus he said: and because of the exact agreement in all words and deeds, "I and the Father are one." 73 If therefore he himself says these things, "I came forth from the Father and have come," and again, "and the word which you hear is not mine, but the Father's who sent me," and, "all things that the Father has are mine," it is clear that he reasonably also said that, "the Father is in me and I am in the Father," so that the Word who says this might be in God, and the Father in the Word, because the Word is the power of the Father. For a trustworthy witness has said he is the "power of God and the wisdom of God." Therefore, it is not because of the exact agreement in all words and deeds, as Asterius said, that the Savior says, "I and the Father are one," but because it is impossible either for the Word of God or for God to be divided from his own Word. Since if Asterius thinks the Savior said this because of agreement in all things, and is not willing to learn the truth by paying attention to the second economy, it is necessary to remind him how sometimes it is possible to see a disagreement in appearance. For thus the sayings teach us. For what agreement is there at the time of the passion in him saying this, "Father, if it is possible, let this cup pass," and adding that, "nevertheless, not as I will, but as you will"? For in the first place, saying "let this cup pass" was not of one who agrees; nor does what is added seem to have any connection with agreement, for he says, "not my will, but yours be done, Father." Do you hear how the scripture indicates a disagreement in appearance, of one willing, and of one not willing? For that the Father willed it is clear from the fact that what he willed came to pass; but that the Son did not will it is clear from the fact that he declines it. And again he says, "I do not seek my own will, but the will of the Father who sent me." How then does he say that the Savior said, "I and the Father are one," because of agreement in all things? 74 How can the Son have agreement with the Father, or the Father with the Son, when the Son says, "all things that the Father has are mine"? For the Son's saying, "all things that the Father has are mine," was clearly that of one who has more than the Father. For on this account, omitting to say "all things that the Father has are common," he said, "all things that the Father has are mine." And yet it was not characteristic of one who agrees to speak thus, but: all things that the Father has are common. For if the Acts of the Apostles the [faith] of those then coming to the faith

ἀνακαλύπτεσθαί τι μυστήριον; πῶς γάρ, εἰ μὴ ἡ μονὰς ἀδιαίρετος οὖσα εἰς τριάδα πλατύνοιτο, ἐγχωρεῖ αὐτὸν περὶ τοῦ πνεύματος ποτὲ μὲν λέγειν ὅτι ἐκ τοῦ πατρὸς ἐκπορεύεται, ποτὲ δὲ λέγειν "ἐκεῖνος ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν", αὖθίς τε ἐμφυσήσαντα τοῖς μαθηταῖς "λάβετε πνεῦμα ἅγιον" εἰρηκέναι; πῶς γὰρ εἰ ἐκ τοῦ πατρὸς ἐκπορεύεται παρὰ τοῦ υἱοῦ τὴν διακονίαν ταύτην λαμβάνειν ἐπαγγέλλεται; ἀνάγκη γὰρ εἰ δύο διαιρούμενα, ὡς Ἀστέριος ἔφη, πρόσωπα εἴη, ἢ τὸ πνεῦμα ἐκ τοῦ πατρὸς ἐκπορευόμενον μὴ δεῖσθαι τῆς παρὰ τοῦ υἱοῦ διακονίας (πᾶν γὰρ τὸ ἐκ πατρὸς ἐκπορευόμενον τέλειον εἶναι ἀνάγκη, μηδαμῶς προσδεόμενον τῆς παρ' ἑτέρου βοηθείας), ἤ, εἰ παρὰ τοῦ υἱοῦ λαμβάνοι καὶ ἐκ τῆς ἐκείνου δυνάμεως διακονοίη τὴν χάριν, μηκέτι ἐκ τοῦ πατρὸς ἐκπορεύεσθαι. 68 εἰ δὲ τὸ Εὐαγγέλιον ὅτι ἐμφυσήσας τοῖς μαθηταῖς "λάβετε πνεῦμα ἅγιον" ἔφησεν, δῆλον ὅτι ἐκ τοῦ λόγου τὸ πνεῦμα ἐξῆλθεν. πῶς οὖν, εἰ ἐκ τοῦ λόγου τὸ πνεῦμα προῆλθεν, πάλιν τὸ αὐτὸ ἐκ τοῦ πατρὸς ἐκπορεύεται; 69 οὐκ ὀρθῶς οὖν οὐδὲ προσηκόντως εἴρηκεν τρεῖς ὑποστάσεις εἶναι φήσας οὐχ ἅπαξ, ἀλλὰ καὶ δεύτερον. 70 τὴν μὲν κατὰ σάρκα οἰκονομίαν τῷ ἀνθρώπῳ διαφέρειν γιγνώσκομεν, τὴν δὲ κατὰ πνεῦμα ἀιδιότητα ἡνῶσθαι τῷ πατρὶ πεπιστεύκαμεν. 71 εἰ μὲν γὰρ ἡ τοῦ πνεύματος ἐξέτασις γίγνοιτο μόνη, ἓν καὶ ταὐτὸν εἰκότως ἂν ὁ λόγος εἶναι τῷ θεῷ φαίνοιτο· εἰ δὲ ἡ κατὰ σάρκα προσθήκη ἐπὶ τοῦ σωτῆρος ἐξετάζοιτο, ἐνεργείᾳ ἡ θεότης μόνῃ πλατύνεσθαι δοκεῖ ὥστε εἰκότως μονὰς ὄντως ἐστὶν ἀδιαίρετος. 72 ἓν γὰρ εἶναι καὶ ταὐτὸν Ἀστέριος κατὰ τοῦτο ἀπεφήνατο μόνον τὸν πατέρα καὶ τὸν υἱόν, καθ' ὃ ἐν πᾶσιν συμφωνοῦσιν. οὕτω γὰρ ἔφη· καὶ διὰ τὴν ἐν πᾶσιν λόγοις τε καὶ ἔργοις ἀκριβῆ συμφωνίαν "ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν". 73 εἰ οὖν αὐτὸς λέγει ταῦτα "ἐγὼ ἐκ τοῦ πατρὸς ἐξῆλθον καὶ ἥκω", καὶ αὖθις "καὶ ὁ λόγος, ὃν ἀκούετε, οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με πατρός" καὶ "πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν", δῆλον ὅτι εἰκότως κἀκεῖνο ἔλεγεν "ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί", ἵνα ἐν θεῷ μὲν ᾖ ὁ λόγος ὁ τοῦτο λέγων, ἐν δὲ τῷ λόγῳ ὁ πατήρ, ὅτι δύναμις τοῦ πατρὸς ὁ λόγος. "θεοῦ" γὰρ αὐτὸν "δύναμιν καὶ θεοῦ σοφίαν" ἀξιόπιστος εἴρηκεν μάρτυς. οὐ διὰ τὴν ἐν ἅπασιν οὖν λόγοις τε καὶ ἔργοις ἀκριβῆ συμφωνίαν, ὡς Ἀστέριος ἔφη, ὁ σωτὴρ λέγει "ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν", ἀλλὰ διότι ἀδύνατόν ἐστιν, ἢ λόγον θεοῦ ἢ θεὸν τοῦ ἑαυτοῦ μερίζεσθαι λόγου. ἐπεὶ εἰ διὰ τὴν ἐν ἅπασιν συμφωνίαν τοῦτο εἰρηκέναι τὸν σωτῆρα Ἀστέριος οἴεται, καὶ μὴ τῇ δευτέρᾳ οἰκονομίᾳ προσέχων τἀληθὲς μανθάνειν ἐθέλει, ἀναγκαῖόν ἐστιν ὑπομνῆσαι αὐτόν, πῶς ἐνίοτε [τὸ] κατὰ τὸ [σὴν] φαινόμενον ἀσυμφωνίαν ἔστιν ἰδεῖν. οὕτω γὰρ ἡμᾶς τὰ ῥητὰ διδάσκει. ποία γὰρ ἐν καιρῷ τοῦ πάθους συμφωνία τοῦτο λέγοντος "πάτερ, εἰ δυνατόν, παρελθέτω τὸ ποτήριον τοῦτο", ἐπιφέροντος δὲ κἀκεῖνο "πλὴν μὴ ὡς ἐγὼ θέλω, ἀλλ' ὡς σύ". οὐ συμφωνοῦντος γὰρ ἦν πρῶτον μὲν τὸ λέγειν "παρελθέτω τὸ ποτήριον τοῦτο"· οὐδὲν δὲ ἐχόμενον συμφωνίας καὶ τὸ ἐπιφερόμενον εἶναι δοκεῖ, λέγει γὰρ "μὴ τὸ ἐμόν, ἀλλὰ τὸ σὸν γενέσθω, πάτερ, θέλημα". ἀκούεις ὅπως ἀσυμφωνίαν κατὰ τὸ φαινόμενον δηλοῖ τὸ γράμμα, τοῦ μὲν θέλοντος. τοῦ δὲ μὴ θέλοντος. ὅτι μὲν γὰρ ἐβούλετο ὁ πατὴρ δῆλον ἀφ' ὧν ὃ ἐβούλετο γέγονεν· ὅτι δὲ οὐκ ἐβούλετο ὁ υἱὸς δῆλον δι' ὧν παραιτεῖται. καὶ αὖθις "οὐ ζητῶ" φησὶν "τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με πατρός". πῶς οὖν διὰ τὴν ἐν ἅπασιν συμφωνίαν τὸν σωτῆρα εἰρηκέναι φησὶν "ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν". 74 πῶς συμφωνίαν ἔχειν πρὸς τὸν πατέρα ὁ υἱὸς δύναται ἢ ὁ πατὴρ πρὸς τὸν υἱόν, τοῦ υἱοῦ "πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν" λέγοντος; ἄντικρυς γὰρ πλεονεκτοῦντος ἦν τοῦ υἱοῦ τὸν πατέρα τὸ λέγειν "πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν". τούτου γὰρ χάριν, παρεὶς τὸ πάντα ὅσα ἔχει ὁ πατὴρ κοινά ἐστιν εἰπεῖν, "πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν" ἔφη. καίτοι οὐκ ἦν ἴδιον τοῦ συμφωνοῦντος οὕτω λέγειν, ἀλλά· πάντα ὅσα ἔχει ὁ πατὴρ κοινά ἐστιν. εἰ γὰρ αἱ τῶν ἀποστόλων Πράξεις τὴν τῶν τηνικαῦτα προσιόντων τῇ πίστει