And what of the one who exhorts both theologically and patristically in metrical verses, that if you should hear about the Son and the Spirit, ‘As they hold second place to God the Father, so I bid you to understand the words of deep-bosomed wisdom’; as it ascends to the beginningless root, it does not sever the Godhead. For if the Spirit were not immediately from the Father, he would not have placed it second from the Father, just as also the Son.

And indeed, procession, of whomever it might be said, is a certain going forth and movement, appropriate to the one sending forth and the one proceeding. But the procession of the Spirit is proclaimed as twofold through the divinely-inspired Scripture: for it is poured forth from the Father through the Son, or if you will, also from the Son, upon all the worthy, on whom it also rests and dwells. This movement and procession, therefore, or if you will, procession also—for we shall not be unseemly by wrangling over names, since David also says, ‘O God, when you went forth before your people, when you marched through the wilderness, the earth shook,’ calling ‘procession’ here the outpouring of the Spirit upon all flesh that has believed in Christ, which was formerly a wilderness devoid of grace, just as also the ‘shaking of the earth’ the transfer from idolatry to God—this procession of the Spirit, therefore, from the Father and the Son would not in every way be also through the worthy; and this is with respect to those same ones (p. 132) again, in whom the Holy Spirit dwells and rests by grace. For there is a resting in these, but not a movement of the Spirit from them, but rather a cessation of the movement upon them; and if some have acquired the power to impart, it is in every way by another mode.

However, the procession of the Spirit from the Father through the Son, which we mentioned, is called also the good pleasure of the Father and the Son, as it is accomplished in every way through love for mankind, and a mission and a gift and a condescension, and is always sent forth in time and to certain ones and for reasons, that it might sanctify and teach and remind and convict the disobedient: this, then, is one movement and procession of the Spirit.

But there is also the causeless and in every way absolute and beyond good pleasure and love for mankind, being not according to will but according to nature alone from the Father, pre-eternal and most supernatural procession and movement and going forth of the Spirit. We must therefore inquire, regarding this ineffable and incomprehensible movement, the Spirit proceeding from the Father, whether, according to the Scriptures, it also has in a manner befitting God that ‘in which it rests’? Seeking, therefore, we find that the Father of the only-begotten God was pleased to teach and to reveal this first to John, the forerunner and baptist of the Lord, who says: ‘And I did not know him, but he who sent me to baptize with water, that one said to me: “Upon whom you see the Spirit descending and remaining on him, this is he who baptizes with the Holy Spirit.”’ Therefore, ‘And John bore witness, saying, “I have seen the Spirit descending as a dove from heaven, and it remained on him.”’

But lest anyone, thinking that because of the incarnation of the Lord these things were said and accomplished by the Father, should say that this is not a sufficient proof for finding what is sought (p. 134) let him hear the divine Damascene writing in the eighth of the Dogmatics, ‘We believe also in one Holy Spirit, proceeding from the Father and resting in the Son,’ and in the one concerning the divine place, ‘God the Holy Spirit is a sanctifying, hypostatic power, proceeding from the Father without separation and resting in the Son.’ Therefore also Christ, the true Son of God, both is and is called the steward of the divine Spirit. Which the divine Cyril also shows in the Thesauri, ‘it is altogether necessary,’ he says, ‘to say that the Holy Spirit is of the divine nature, of which he is also the first-fruit according to the

Τί δ᾿ ὁ ἐμμέτροις Ἔπεσι θεολογικῶς τε ἅμα καί πατρικῶς ἐγκελευόμενος, ὡς εἴπερ ἀκούσαις περί Υἱοῦ καί Πνεύματος, «ὥς ρα Θεοῖο τά δεύτερα Πατρός ἔχουσιν, οὕτω νοεῖν κέλομαί σε λόγους σοφίης βαθυκόλπου»˙ ὡς εἰς ρίζαν ἄναρχον ἀνέρχεται, οὐ θεότητα τέμνει. Εἰ γάρ μή ἀμέσως ἦν ἐκ τοῦ Πατρός τό Πνεῦμα, οὐκ ἄν δεύτερον καί τοῦτ᾿ ἀπό τοῦ Πατρός ἐτίθει, καθά καί τόν Υἱόν.

Καί μήν ἐκπόρευσις, ἐφ᾿ οὗπερ ἄν λέγοιτο, πρόοδός τις καί κίνησίς ἐστι, κατάλληλος τῷ τε ἐκπορεύοντι καί τῷ ἐκπορευομένῳ. Ἡ δέ τοῦ Πνεύματος πρόοδος διττή διά τῆς θεοπνεύστου κηρύσσεται Γραφῆς˙ προχεῖται γάρ ἐκ τοῦ Πατρός διά τοῦ Υἱοῦ, εἰ δέ βούλει καί ἐκ τοῦ Υἱοῦ, ἐπί πάντας τούς ἀξίους, οἷς καί ἐπαναπαύεται καί ἐνοικεῖ. Αὕτη οὖν ἡ κίνησίς τε καί πρόοδος, εἰ δέ βούλει καί ἐκπόρευσις - οὐδέ γάρ περί τῶν ὀνομάτων ζυγομαχοῦντες ἀσχημονήσομεν, ἐπεί καί ὁ ∆αβίδ λέγει, «ὁ Θεός ἐν τῷ ἐκπορεύεσθαί σε ἐν μέσῳ τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε ἐν τῇ ἐρήμῳ, γῆ ἐσείσθη», ἐκπόρευσιν ἐνταῦθα λέγων τήν τοῦ Πνεύματος ἔκχυσιν ἐπί πᾶσαν σάρκα τήν εἰς Χριστόν πιστεύσασαν, ἥτις ἔρημος ἦν πρότερον τῆς χάριτος, ὥσπερ καί σεισμόν τῆς γῆς τήν ἐξ εἰδωλολατρίας πρός Θεόν μετάθεσιν - αὕτη οὖν ἡ ἐκ τοῦ Πατρός καί τοῦ Υἱοῦ πρόοδος τοῦ Πνεύματος οὐκ ἄν εἴη πάντως καί διά τῶν ἀξίων˙ καί ταῦτα πρός τούς (σελ. 132) αὐτούς πάλιν, ἐν οἷς οἰκεῖ τε καί ἀναπαύεται χάριτι τό Πνεῦμα τό ἅγιον. Ἀνάπαυσις γάρ ἐστιν ἐν τούτοις, ἀλλ᾿ οὐκ ἐξ αὐτῶν κίνησις τοῦ Πνεύματος, ἀλλά μᾶλλον τῆς ἐπ᾿ αὐτούς κινήσεως παῦλα˙ κἄν τινες μεταδιδόναι δύναμιν ἐκτήσαντο, ἀλλ᾿ ἑτέρῳ πάντως τρόπῳ.

Ἡ μέντοι ἐκ Πατρός δι᾿ Υἱοῦ, ἥν ἔφημεν, πρόοδος τοῦ Πνεύματος καλεῖται καί εὐδοκία Πατρός τε καί Υἱοῦ, ὡς διά φιλανθρωπίαν πάντως τελεσθεῖσα, καί ἀποστολή καί δόσις καί συγκατάβασις, καί χρονικῶς ἀεί προάγεται καί πρός τινας καί δι᾿ αἰτίας, ἵνα ἁγιάσῃ καί διδάξῃ καί ὑπομνήσῃ καί τούς ἀπειθεῖς ἐλέγξῃ˙ μίαν μέν οὖν αὕτη κίνησις καί πρόοδος τοῦ Πνεύματος.

Ἔστι δέ καί ἡ ἀναιτίως τε καί ἀπολελυμένως πάντῃ καί ὑπέρ εὐδοκίαν καί φιλανθρωπίαν, ὡς μή κατά θέλησιν ἀλλά κατά φύσιν μόνην ἐκ τοῦ Πατρός οὖσα προαιώνιος καί ὑπερφυεστάτη τοῦ Πνεύματος ἐκπόρευσις καί κίνησις καί πρόοδος. Ζητῆσαι δή χρεών ἡμᾶς καί κατά ταύτην τήν ἄφραστόν τε καί ἀπερινόητον κίνησιν τό Πνεῦμα προερχόμενον ἐκ τοῦ Πατρός, ἆρ᾿ ἔχει κατά τάς γραφάς καί «ἐν ᾧ ἀναπαύεται» θεοπρεπῶς; Ζητοῦντες οὖν εὑρίσκομεν εὐδοκιμήσαντα τόν Πατέρα τοῦ μονογενοῦς Θεοῦ διδάξαι καί ἀποκαλύψαι τοῦτο πρῶτον Ἰωάννῃ τῷ τοῦ Κυρίου προδρόμῳ τε καί βαπτιστῇ, ὅς φησι˙ «κἀγώ οὐκ ᾔδειν αὐτόν, ἀλλ᾿ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν˙ ἐφ᾿ ὅν ἄν ἴδοις τό Πνεῦμα καταβαῖνον καί μένον ἐπ᾿ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι ἁγίῳ». ∆ιό «καί ἐμαρτύρησεν ὁ Ἰωάννης λέγων ὅτι τεθέαμαι τό Πνεῦμα καταβαῖνον ὡσεί περιστεράν ἐξ οὐρανοῦ καί ἔμεινεν ἐπ᾿ αὐτόν».

Ἀλλ᾿ ἵνα μή τις, νομίσας διά τήν ἐνανθρώπησιν τοῦ Κυρίου ταῦτα λεχθῆναί τε καί τελεσθῆναι παρά τοῦ Πατρός, οὐχ ἱκανόν εἶναι δεῖγμα τοῦτ᾿ εἴπῃ πρός εὕρεσιν τοῦ ζητουμένου (σελ. 134) ἀκουέτω ∆αμασκηνοῦ τοῦ θείου γράφοντος ἐν ὀγδόῳ τῶν ∆ογματικῶν, «πιστεύομεν καί εἰς ἕν Πνεῦμα ἅγιον, τό ἐκ Πατρός ἐκπορευόμενον καί ἐν Υἱῷ ἀναπαυόμενον», καί ἐν τῷ περί θείου τόπου, «Θεός τό Πνεῦμα τό ἅγιόν ἐστι, δύναμις ἁγιαστική ἐνυπόστατος ἐκ τοῦ Πατρός ἀδιαστάτως ἐκπορευομένη καί ἐν Υἱῷ ἀναπαυομένη». ∆ιό καί ταμίας τοῦ θείου Πνεύματος ὁ Χριστός ἐκ Θεοῦ γνήσιος Υἱός ἐστί τε καί λέγεται. Ὅ καί ὁ θεῖος Κύριλλος ἐν Θησαυροῖς δεικνύς, «ἀνάγκη πᾶσα», φησί, «τῆς θείας φύσεως εἶναι λέγειν τό Πνεῦμα τό ἅγιον, ἧς καί ἔστιν ἀπαρχή κατά τόν