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we might suffer a loss, having corrupted the inherent power by the more wantonness of the motion.

2.7 But let my discourse keep to its course, even if it has deviated a little from the matter at hand. Sending is not the same as procession, and this has been demonstrated by many, as I have understood; therefore, the Spirit is not from the Son because of the sending, and likewise, it is not from him because it is his. But how it is his and is sent by him, we will clarify as we proceed, with the Spirit supplying the strength. This first arrow of theirs has been accounted by us as an arrow of infants; for it has been sufficiently provided by the economy that the sending should not, for these reasons, be dogmatized as procession by those who have chosen to run the race of piety without stumbling, where life is the goal, just as the deviation is, as one might say, the immortal death. And the things that have been said before are also applicable to all the sayings which assert that the Spirit is of the Son, and to those of the apostle Paul: "Spirit of Christ," and "Spirit of the Son," and "Spirit of wisdom," and as many other such things, which those who dogmatize the procession from the Son know how to transfer to Christ, having abandoned the other meanings. For what solutions we submitted in the aforementioned antitheses, these we will also submit in these cases.

2.8 Again, from another side, "he will take from what is mine" attempts to strike me as if incurably. But I would not only take time for the cure, but I will not even accept the wound at all. That the Spirit takes from the Son, who among the faithful would doubt? but to take the manifestation, the gift, the bestowal. I will say something of yours too: to have all that the Son has, the identity of substance, of power, of energy, and of properties without all else, simply he takes also from the Father, but this is his very being and existence; but not only these things, but also all that it additionally receives from the Son. But it troubles me greatly that it was said by Christ not "he will take from me" but "from what is mine." For both are not the same, nor do they lead to the same meaning, whether they are uttered without or with the article. Do you want me to tell you what is thought by me in such a matter? "He will take from what is mine," he has said; we have declared the reason of the economy. For he himself came down to earth, he himself through experience has had the human nature or knowledge or improvement. And just as he himself says, "I will ask the Father and he will send another Paraclete," not as being less than the Father because of the asking, and "what I say to you I do not speak on my own authority, but what I heard from my Father, that I speak," so indeed this one says also, "the Spirit, who will come to you, will take from what is mine," that is, of word, manner, teaching, and of all that I have set forth for the benefit of men, not as receiving it now when "he will take" came into effect, but as bringing to completion a mystery determined before the ages, this being manifested and coming into effect by divine order; for it will not come as contradicting, but as being in harmony with what has been taught for the truth. Thus the Spirit takes from the same and announces, thus it is manifested, thus it goes forth. These things the words are able to mean, not being referred to nor identified with the procession, but signifying something different and presenting another mode of some property and a newer relation of things concerning us, which the Son has toward the Spirit and this indeed toward him, Paraclete to Paraclete, ray to ray, the radiance from the first Father to the in every way equal radiance from the first. These are an indivisible dyad from the one indivisible Father, coming into being, the one by generation, the other by procession.

2.9 If you know the mode of the otherness, which procession has in relation to generation, you will also know the mode of the Spirit's manifestation through the Son or from the Son; for in these things we will not fight over prepositions. but that one is ineffable and uninterpretable and so in the same way is altogether unknown. Interpret for me the first

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πάθοιμεν στέρησιν, τῷ λιχνοτέρῳ τῆς κινήσεως τὴν ἐνοῦσαν διαφθείραντες δύναμιν.

2.7 Ἀλλ' ὁ λόγος μοι ἐχέσθω τοῦ δρόμου, εἰ καὶ μικρὸν τῆς προκειμένης ἐξένευσεν. οὐ πέμψις ταὐτὸν καὶ ἐκπόρευσις, καὶ πολλοῖς ὡς ὑπείληφα ἀποδέδεικται· οὐκ ἄρα δὴ τὸ πνεῦμα διὰ τὴν πέμψιν ἐκ τοῦ υἱοῦ, κατὰ ταὐτὰ δὴ καὶ οὐκ ἐξ αὐτοῦ διὰ τὸ εἶναι αὐτοῦ. ὅπως δὲ αὐτοῦ καὶ πέμ πεται παρ' αὐτοῦ, τοῦ πνεύματος χορηγοῦντος τὴν ἰσχὺν παρακατιόντες διασαφήσομεν. τοῦτο δὴ τὸ πρῶτον βέλος αὐτῶν βέλος ἡμῖν νηπίων λελόγισται· ἀποχρώντως γὰρ ᾠ κονόμηται τὸ μὴ τὴν πέμψιν ἐκπόρευσιν διὰ ταῦτα δεῖν δογματίζειν τοῖς τρέχειν προῃρημένοις τὸν τῆς εὐσεβείας δρόμον ἀπρόσκοπα, ὅπου ζωὴ τὸ κατάντημα καθὼς ἡ παρέκ κλισις ὡς ἄν τις εἴπῃ ὁ ἀθάνατος θάνατος. ἁρμόζουσι δὲ τὰ προλελεγμένα καὶ πάσαις ῥήσεσιν, αἳ τὸ πνεῦμα τοῦ υἱοῦ εἶναι φάσκουσι, καὶ τοῖς τοῦ ἀποστόλου Παύλου πνεῦμα Χριστοῦ καὶ πνεῦμα υἱοῦ καὶ πνεῦμα σοφίας καὶ ὅσα ἄλλα τοιαῦτα, ἃ μεταφέρειν οἴδασιν εἰς Χριστὸν τὰς ἄλλας ἀφέντες ἐννοίας οἱ δογματίζοντες ἐκ τοῦ υἱοῦ τὴν ἐκπό ρευσιν. ἃς γὰρ ἐν ταῖς προειρημέναις ἀντιθέσεσι λύσεις ἀνθυπεφέρομεν, ταύτας κἀν τούτοις ὑποίσομεν.

2.8 Πάλιν δ' ἑτέρωθεν τὸ «ἐκ τοῦ ἐμοῦ λήψεται» ἐπιχειρεῖ με βάλλειν ὡς ἀνιάτρευτα. ἐγὼ δ' οὐ μόνον πρὸς τὴν θεραπείαν χρονίσαιμι, ἀλλ' οὐδὲ τὴν τρῶσιν ὅλως εἰσδέξομαι. λαμβάνειν μὲν ἐκ τοῦ υἱοῦ τὸ πνεῦμα, τίς ἀμφιβαλεῖ τῶν πιστῶν; ἀλλὰ λαμβάνειν τὴν ἔκφανσιν, τὴν δόσιν, τὴν χορη γίαν. ἐρῶ τι καὶ τῶν σῶν· τὸ πάντα ἔχειν ὅσα δὴ ὁ υἱός, τὸ ταὐτὸν τῆς οὐσίας τῆς δυνάμεως τῆς ἐνεργείας καὶ τῶν ἰδιοτήτων ἄνευ ἁπάντων ἁπλῶς λαμβάνει μὲν καὶ ἐκ τοῦ πατρός, ἀλλὰ τὸ εἶναι αὐτὸ καὶ τὴν ὕπαρξιν· οὐ ταῦτα δὲ μόνον, ἀλλά γε δὴ καὶ ὅσα προσλαμβάνει ἐκ τοῦ υἱοῦ. ἐμὲ δὲ πλεῖστα θράττει τὸ μὴ «ἐξ ἐμοῦ λήψεται» ἀλλ' «ἐκ τοῦ ἐμοῦ» εἰρῆσθαι παρὰ Χριστοῦ. οὐ γὰρ ταὐτὰ καὶ ἄμφω οὐδ' εἰς τὴν αὐτὴν ἀνάγοντα ἔννοιαν ἀνάρθρως καὶ ἐνάρ θρως φερόμενα. βούλει σοι ἐξειπεῖν τὸ παρ' ἐμοῦ ἐν τῷ τοιούτῳ διανοούμενον; «ἐκ τοῦ ἐμοῦ λήψεται» εἴρηκεν, τὸν τῆς οἰκονομίας λόγον δεδηλώκαμεν. αὐτὸς γὰρ κατῆλθεν εἰς γῆν, αὐτὸς διὰ πείρας τὴν ἀνθρωπίνην ἔσχηκεν εἴτε φύσιν εἴτε γνῶσιν εἴτε βελτίωσιν. καὶ ὥσπερ αὐτός φησιν «ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον πέμψει», οὐχ ὡς ἐλαττούμενος τοῦ πατρὸς διὰ τὴν ἐρώτησιν, καὶ «ἅπερ ὑμῖν λαλῶ οὐκ ἐξ ἑαυτοῦ λαλῶ, ἀλλ' ὅσα ἤκουσα ἐκ τοῦ πατρός μου ἐκεῖνα λαλῶ», οὕτω δή φησιν οὗτος καὶ «τὸ πνεῦμα, ὅπερ ἐλεύσεται ὑμῖν, ἐκ τοῦ ἐμοῦ λήψεται», εἴτουν λόγου τρόπου διδασκαλίας καὶ πάντων ὧν προτέθεικα εἰς ἀνθρώπων ὄνησιν, οὐχ ὡς ἄρτι λαμβάνον ὅτε τὸ λήψεται ἔσχεν ἐνέργειαν, ἀλλ' ὡς πρὸ αἰώνων ἀφωρισμένου μυστη ρίου ἐκτερματοῦν τὴν τελείωσιν, τάξει θείᾳ τούτου ἐκδηλου μένου καὶ ἀποβαίνοντος εἰς ἐνέργειαν· οὐχ ὡς ἀντιλέγον γὰρ ἥξει, ἀλλ' ὡς συνᾷδον τοῖς δεδιδαγμένοις πρὸς τὴν ἀλήθειαν. οὕτως ἐκ τοῦ αὐτοῦ λαμβάνει τὸ πνεῦμα καὶ ἀναγγέλλει, οὕτως ἐκφαίνεται, οὕτως πρόεισι. ταῦτα δύνανται αἱ φωναί, οὐ πρὸς τὴν ἐκπόρευσιν ἀναγόμεναί τε καὶ ταὐτι ζόμεναι, ἀλλ' ἑτεροῖον σημαίνουσαι καὶ τρόπον ἄλλον παρι στῶσαί τινος ἰδιότητος καὶ σχέσιν καινοτέραν τῶν ἐφ' ἡμῖν, ἣν πρὸς τὸ πνεῦμα ἔσχηκεν ὁ υἱὸς καὶ τοῦτο δὴ πρὸς αὐτόν, παράκλητος πρὸς παράκλητον, ἀκτὶς πρὸς ἀκτῖνα, τὸ ἐκ τοῦ πρώτου πατρὸς ἀπαύγασμα πρὸς τὸ ἐκ τοῦ πρώτου κατὰ πάντα ἶσον ἀπαύγασμα. ταῦτα δυὰς ἀμερὴς ἐξ ἀμεροῦς ἑνὸς τοῦ πατρὸς οὐσιούμενα, τὸ μὲν γεννητῶς, τὸ δ' ἐκπορευτῶς.

2.9 Εἰ οἶδας τὸν τρόπον τῆς ἑτερότητος, ἣν ἔσχεν ἐκπό ρευσις πρὸς τὴν γέννησιν, γνώσῃ καὶ τὸν τρόπον τῆς τοῦ πνεύματος ἐκφάνσεως δι' υἱοῦ ἢ ἐξ υἱοῦ· οὐδὲν γὰρ ἐν τούτοις πρὸς τὰς προθέσεις ζυγομαχήσομεν. ἀλλ' ἄρρητος ἐκεῖνος καὶ ἀνερμήνευτος καὶ οὕτως κατὰ ταὐτὸ παντάπασιν ἄδηλος. ἑρμήνευσόν μοι τὸ πρῶτον