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he enjoins to hand down to those being baptized that which is consubstantial, not being someone else himself, but calling himself Son indefinitely, since he is indeed the genuine and true and only Son of the Father in the proper sense. Just as he also calls the Father, Father indefinitely, since he is indeed truly Father and not of another son, but only in the proper sense Father of the true Son, and he says "the Holy Spirit" in distinction from profane and not holy by nature spirits. 134 Mt 28, 19-20 It is not possible to place God begetting and God begotten under time; for God does not fall under time. It is not impious to say that God has begotten; let no one be afraid; for this is not contrary to or a cause of an evil notion, if it is conceived in a manner worthy of God. One is the Father of one Son, one unbegotten Father, one begotten God the Son, and just as there is not another co-unbegotten God, so also there is not another co-begotten God the Son. The Holy Spirit is not a son. The Father has the hypostasis of Father, the Son has the hypostasis of Son, the Spirit has the hypostasis of Holy Spirit. Incorporeal and intellectual and rational and in all things perfect is the hypostasis of the Father, that is, the Father. The Son is like the Father in all things and complete according to him except for being Father; for he is Son according to hypostasis. The Holy Spirit is perfect and complete in all things; just as the Father is perfect and the Son is perfect, so also the Holy Spirit is perfect in like manner to the Father and the Son apart from being Father or Son; for he is Holy Spirit according to his own hypostasis, consubstantial with the Father and the Son, proceeding from the Father, revealed through the Son, inseparable from the Father and the Son as their own. Therefore, there are three perfected hypostases, of Father, Son, and Holy Spirit, but one essence.

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ὁμοούσιον τοῖς βαπτιζομένοις παρεγγυᾷ παραδιδόναι οὐχ ἕτερος ὢν αὐτός, ἀλλ' ἑαυτὸν υἱὸν ἀορίστως προσονομάζων ἅτε δὴ καὶ γνήσιος ὢν καὶ ἀληθινὸς καὶ μόνος κυρίως τοῦ πατρὸς υἱός. ὥσπερ δὴ καὶ τὸν πατέρα ἀορίστως πατέρα φησίν, ἅτε δὴ πατέρα ἀληθῶς ὑπάρχοντα καὶ οὐχ ἑτέρου υἱοῦ, ἀλλὰ μόνον κυρίως πατέρα τοῦ ἀληθινοῦ υἱοῦ, καὶ τὸ πνεῦμα δὲ τὸ ἅγιόν φησι πρὸς ἀντιδιαστολὴν τῶν βεβήλων καὶ τῶν μὴ ἁγίων κατὰ φύσιν πνευμάτων. 134 Mt 28, 19-20 Τὸν θεὸν γεννῶντα καὶ γεννώμενον οὐκ ἔστιν ὑπὸ χρόνῳ βαλεῖν· θεὸς γὰρ οὐχ ὑποπίπτει χρόνῳ. οὐκ ἔστιν ἀσεβὲς λέγειν, ὅτι ὁ θεὸς ἐγέννησεν· μηδεὶς δεδιέτω· οὐκ ἔστιν γὰρ ἐναντίον ἢ αἴτιον κακῆς ἐννοίας τοῦτο, ἐὰν θεοπρεπῶς ὑποληφθείη. εἷς ὁ πατὴρ ἑνὸς υἱοῦ, εἷς ἀγέννητος πατήρ, εἷς γεννητὸς θεὸς ὁ υἱὸς καὶ ὥσπερ οὐκ ἔστιν συναγέννητος ἕτερος θεός, οὕτως οὐδὲ συγγεγεννημένος ἕτερος θεὸς ὁ υἱός. οὐκ ἔστιν υἱὸς τὸ πνεῦμα τὸ ἅγιον. ἔχει ὁ πατὴρ ὑπόστασιν πατρός, ἔχει ὁ υἱὸς ὑπόστασιν υἱοῦ, ἔχει τὸ πνεῦμα ὑπόστασιν ἁγίου πνεύματος. ἀσώματος καὶ νοερὰ καὶ λογικὴ καὶ ἐν πᾶσι τελεία ἡ ὑπόστασις τοῦ πατρός, τοῦτ' ἔστιν ὁ πατήρ. ὅμοιος ὁ υἱὸς τῷ πατρὶ ἐν πᾶσι καὶ πλήρης κατ' αὐτὸν ἐκτὸς τοῦ εἶναι πατήρ· υἱὸς γάρ ἐστι καθ' ὑπόστασιν. τέλειον τὸ πνεῦμα τὸ ἅγιον καὶ πλῆρες ἐν πᾶσι· καθὼς ὁ πατὴρ τέλειος καὶ ὁ υἱὸς τέλειος, οὕτω καὶ τὸ πνεῦμα τὸ ἅγιον τέλειον ὁμοίως τοῦ πατρὸς καὶ τοῦ υἱοῦ πάρεξ τοῦ εἶναι πατὴρ ἢ υἱός· ἔστι γὰρ καθ' ὑπόστασιν ἰδίαν πνεῦμα ἅγιον ὁμοούσιον τοῦ πατρὸς καὶ τοῦ υἱοῦ ἐκ τοῦ πατρὸς ἐκπορευόμενον, δι' υἱοῦ πεφηνός, ἀχώριστον τοῦ πατρὸς καὶ τοῦ υἱοῦ ὡς ἴδιον. τρεῖς οὖν τετελειωμέναι ὑποστάσεις, πατρός, υἱοῦ καὶ ἁγίου πνεύματος, μία δὲ οὐσία.