likeness, but identity), and the one impulse of the motion. For there is one essence, one goodness, one power, one will, one energy, 77.1144 one authority, one and the same; not three like one another, but one and the same motion of the three hypostases. For each of them is related to the other, no less than to itself, that is, that in all things the Father, and the Son, and the Holy Spirit are one; except in the unbegottenness and the begetting and the procession. But the division is in thought. For we know one God, but in the properties alone of paternity and of sonship, and of procession, both according to the cause and the caused, and the perfection of the hypostasis, that is the mode of existence, we conceive the difference. For neither can we speak of a local distance in the case of the uncircumscribable divinity, as it is with us (for the hypostases are in one another, not so as to be confused, but so as to be contained, according to the Lord's word, who said, I am in the Father, and the Father in me); nor a difference of will or of judgment, or of energy, or of power, or of anything else of the sort, which things in us produce an actual and complete division. Therefore we do not say three gods, the Father and the Son and the Holy Spirit; but rather one God, the Holy Trinity, the Son and the Spirit being referred to one cause, not being composed or blended together according to the contraction of Sabellius (for they are united, as we have said, not so as to be confused, but so as to contain one another; and they have their co-inherence in one another without any blending or mixture); nor being separated, or divided in essence according to the division of Arius. For the Godhead is undivided in things divided, if one must speak briefly; and like as in three suns contained in each other and without interval, there is one blending and conjunction of light. When, then, we look to the Godhead and the first cause, and the monarchy, and the one and same motion, so to speak, and will of the Godhead, and the identity of essence and power and energy and lordship, the thing which appears to us is one; but when we look to the things in which the Godhead is, or, to speak more accurately, which the Godhead is; and the things which are from the first cause, from thence without time and with equal glory and without interval (that is the hypostases of the Son and of the Spirit); the things worshipped are three; one Father, the Father and without beginning, that is without cause (for he is not from anyone); one Son, the Son and not without beginning; that is not without cause (for he is from the Father); but if you take beginning in respect of time, he is also without beginning (for he is the creator of times, not under time); one Holy Spirit, the Spirit proceeding indeed from the Father; not in a sonlike manner, but by way of procession; neither the Father departing from His unbegottenness, because He has begotten; nor the Son from His begetting, because He is from the unbegotten; for how? nor the Spirit changing either into Father, or into Son, because He has proceeded, and because He is God. For the property is immovable. Or how could a property remain if it were moved and changed? For if the Father were Son, He would not be properly Father; for there is one properly Father. And if the Son were Father, He would not be properly Son; for there is one properly Son, and one Holy Spirit. And it is necessary to know, that we do not say the Father is 77.1145 from anyone, but we say He is the Father of the Son. And we do not say the Son is without cause, nor Father; but we say He is from the Father, and the Son of the Father. And the Holy Spirit, we also say is from the Father, and we name Him Spirit of the Father. But we do not say the Spirit is from the Son, but we name Him Spirit of the Son (For if any man have not the Spirit of Christ, says the divine Apostle); and we confess that He is manifested and imparted to us through the Son. For he breathed on them, he says, and said to his disciples: Receive the Holy Spirit. Just as from the sun are the ray and the brightness (for he is the source of the ray and the brightness), but through the

ὁμοιότητα, ἀλλὰ ταυτότητα), καὶ τὸ ἒν ἔξαλμα τῆς κινήσεως. Μία γὰρ οὐσία, μία ἀγαθότης, μία δύναμις, μία θέλησις, μία ἐνέργεια, 77.1144 μία ἐξουσία, μία καὶ ἡ αὐτή· οὐ τρεῖς ὅμοιαι ἀλλήλαις, ἀλλὰ μία καὶ ἡ αὐτὴ κίνησις τῶν τριῶν ὑποστάσεων. Ἓν γὰρ ἕκαστον αὐτῶν ἔχει πρὸς τὸ ἕτερον, οὐχ ἧττον ἢ πρὸς ἑαυτὸ, τουτέστιν, ὅτι κατὰ πάντα ἕν εἰσιν ὁ Πατὴρ, καὶ ὁ Υἱὸς, καὶ τὸ ἅγιον Πνεῦμα· πλὴν τῆς ἀγεννησίας καὶ τῆς γεννήσεως καὶ τῆς ἐκπορεύσεως. Ἐπινοίᾳ δὲ τὸ διῃρημένον. Ἕνα γὰρ Θεὸν γινώσκομεν, ἐν μόναις δὲ ταῖς ἰδιότησι τῆς τε πατρότητος καὶ τῆς υἱότητος, καὶ τῆς ἐκπορεύσεως, κατά τε τὸ αἴτιον καὶ τὸ αἰτιατὸν, καὶ τὸ τέλειον τῆς ὑποστάσεως, ἤτοι τὸν τῆς ὑπάρξεως τρόπον, τὴν διαφορὰν ἐννοοῦμεν. Οὔτε γὰρ τοπικὴν διάστασιν, ὡς ἐφ' ἡμῶν, δυνάμεθα ἐπὶ τῆς ἀπεριγράπτου λέγειν θεότητος (ἐν ἀλλήλαις γὰρ αἱ ὑποστάσεις εἰσὶν, οὐχ ὥστε συγχεῖσθαι, ἀλλ' ὥστε ἔχεσθαι κατὰ τὸν τοῦ Κυρίου λόγον, Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ, φήσαντος)· οὔτε θελήματος διαφορὰν ἢ γνώμης, ἢ ἐνεργείας, ἢ δυνάμεως, ἤ τινος ἑτέρου, ἅτινα τὴν πραγματικὴν καὶ διόλου ἐν ἡμῖν γεννῶσι διαίρεσιν. ∆ιὸ οὐδὲ τρεῖς θεοὺς λέγομεν, τὸν Πατέρα καὶ τὸν Υἱὸν καὶ τὸ ἅγιον Πνεῦμα· ἕνα δὲ μᾶλλον Θεὸν, τὴν ἁγίαν Τριάδα, εἰς ἓν αἴτιον Υἱοῦ καὶ Πνεύματος ἀναφερομένων, οὐ συντιθεμένων ἢ συναλοιφομένων κατὰ τὴν Σαβελλίου συναίρεσιν (ἑνοῦνται γὰρ, ὡς ἔφημεν, οὐχ ὥστε συγχεῖσθαι, ἀλλ' ὥστε ἔχεσθαι ἀλλήλων· καὶ τὴν ἐν ἀλλήλαις περιχώρησιν ἔχουσι δίχα πάσης συναλοιφῆς καὶ συμφύρσεως)· οὐδὲ ἐξισταμένων, ἢ κατ' οὐσίαν τεμνομένων κατὰ τὴν Ἀρείου διαίρεσιν. Ἀμέριστος γὰρ ἐν μεμερισμένοις, εἰς δεῖ συντόμως εἰπεῖν, ἡ Θεότης· καὶ οἷον ἐν ἡλίοις τρισὶν ἐχομένοις ἀλλήλων καὶ ἀδιαστάτοις οὖσι, μία τοῦ φωτὸς σύγκρασίς τε καὶ συνάφεια. Ὅταν μὲν οὖν πρὸς τὴν Θεότητα βλέψωμεν καὶ τὴν πρώτην αἰτίαν, καὶ τὴν μοναρχίαν, καὶ τὸ ἒν καὶ ταυτὸν τῆς Θεότητος, ἵν' οὕτως εἴπω, κίνημά τε καὶ βούλημα, καὶ τὴν τῆς οὐσίας καὶ δυνάμεως καὶ ἐνεργείας καὶ κυριότητος ταυτότητα, ἓν ἡμῖν τὸ φανταζόμενον ὅταν δὲ πρὸς τὰ ἐν οἶς ἡ θεότης, ἢ τό γε ἀκριβέστερον εἰπεῖν, ἃ ἡ Θεότης· καὶ τὰ ἐκ τῆς πρώτης αἰτίας ἀχρόνως ἐκεῖθεν ὄντα καὶ ὁμοδόξως καὶ ἀδιαστάτως (τουτέστι τὰς ὑποστάσεις τοῦ Υἱοῦ καὶ τοῦ Πνεύματος)· τρία τὰ προσκυνούμενα· εἷς Πατὴρ, ὁ Πατὴρ καὶ ἄναρχος, τουτέστιν ἀναίτιος (οὐ γὰρ ἔκ τινος)· εἷς Υἱὸς, ὁ Υἱὸς καὶ οὐκ ἄναρχος· τουτέστιν οὐκ ἀναίτιος (ἐκ τοῦ Πατρὸς γάρ)· εἰ δὲ τὴν ἀπὸ χρόνου λάβοις ἀρχὴν, καὶ ἄναρχος (ποιητὴς γὰρ χρόνων, οὐχ ὑπὸ χρόνον)· ἒν Πνεῦμα ἅγιον, τὸ Πνεῦμα προϊὸν μὲν ἐκ τοῦ Πατρός· οὐχ ὑϊκῶς δὲ, ἀλλ' ἐκπορευτῶς· οὔτε τοῦ Πατρὸς ἐκστάντος τῆς ἀγεννησίας, διότι γεγέννηκεν· οὔτε τοῦ Υἱοῦ τῆς γεννήσεως, ὅτι ἐκ τοῦ ἀγεννήτου· πῶς γάρ; οὔτε τοῦ Πνεύματος ἢ εἰς Πατέρα μεταπίπτοντος, ἢ εἰς Υἱὸν, ὅτι ἐκπεπόρευται, καὶ ὅτι Θεός. Ἡ γὰρ ἰδιότης ἀκίνητος. Ἢ πῶς ἂν ἰδιότης μείνῃ κινουμένη καὶ μεταπίπτουσα; Εἰ γὰρ Υἱὸς ὁ Πατὴρ, οὐ Πατὴρ κυρίως· εἷς γὰρ κυρίως Πατήρ. Καὶ εἰ Πατὴρ, ὁ Υἱὸς, οὐ κυρίως Υἱός· εἷς γὰρ κυρίως Υἱὸς, καὶ ἓν Πνεῦμα ἅγιον. Χρὴ δὲ γινώσκειν, ὅτι τὸν Πατέρα οὐ λέγομεν 77.1145 ἔκ τινος, λέγομεν δὲ αὐτὸν τοῦ Υἱοῦ Πατέρα. Τὸν δὲ Υἱὸν οὐ λέγομεν ἀναίτιον, οὐδὲ Πατέρα· λέγομεν δὲ αὐτὸν ἐκ τοῦ Πατρὸς, καὶ Υἱὸν τοῦ Πατρός. Τὸ δὲ Πνεῦμα τὸ ἅγιον, καὶ ἐκ τοῦ Πατρὸς λέγομεν, καὶ Πνεῦμα Πατρὸς ὀνομάζομεν. Ἐκ τοῦ Υἱοῦ δὲ τὸ Πνεῦμα οὐ λέγομεν, Πνεῦμα δὲ Υἱοῦ ὀνομάζομεν (Εἴ τις γὰρ Πνεῦμα Χριστοῦ οὐκ ἔχει, φησὶν ὁ θεῖος Ἀπόστολος)· καὶ δι' Υἱοῦ πεφανερῶσθαι καὶ μεταδεδόσθαι ἡμῖν ὁμολογοῦμεν. Ἐνεφύσησε γὰρ, φησὶ, καὶ εἶπε τοῖς μαθηταῖς αὑτοῦ· Λάβετε Πνεῦμα ἅγιον. Ὥσπερ ἐκ τοῦ ἡλίου μὲν, ἥ τε ἀκτὶς καὶ ἡ ἔλλαμψις (αὐτὸς γάρ ἐστιν ἡ πηγὴ τῆς ἀκτῖνος καὶ τῆς ἐλλάμψεως), διὰ δὲ τῆς