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Spirit. The Son is the will and wisdom and power of the Father; for one must not speak of quality in God, lest we should say He is composite of substance and quality. The Son is from the Father and all things that He has, He has from Him. Therefore He can do nothing of Himself; for He does not have a distinct energy apart from the Father. Because God is invisible by nature, He becomes visible by His energies, being known from the constitution and governance of the world. The Son is the image of the Father, and the Spirit of the Son, through whom Christ dwelling in man gives him that which is according to the image. God is the Holy Spirit, the mean between the unbegotten and the begotten and joined to the Father through the Son; He is called the Spirit of God, the Spirit of Christ, the mind of Christ, the Spirit of the Lord, Lord Himself, the Spirit of adoption, of truth, of freedom, of wisdom (for He is the producer of all these), filling all things with His substance, holding all things together, filling the world in His substance, yet uncontained by the world in His power. God is an eternal and unchangeable substance, the creator of beings, worshipped with a pious conscience. God and Father is He who is always unbegotten, as not born from anyone, but having begotten a co-eternal Son. God and Son is He who is always with the Father, begotten from Him without time and eternally and without flux and impassibly and without separation. God is the Holy Spirit, a sanctifying power, subsistent, proceeding from the Father without separation and resting in the Son, consubstantial with the Father and the Son. The Word is He who is substantially ever present with the Father. The Word again is also the natural movement of the mind, by which it is moved and thinks and reasons, being as it were its light and effulgence. The Word again is the indwelling word spoken in the heart. And again the word is the messenger of thought. The divine Word, therefore, is both substantial and subsistent, but the other three words are powers of the soul not considered in their own hypostasis, of which the first is a natural offspring of the mind, ever naturally welling forth from it, the second is called indwelling, and the third uttered. Spirit is understood in many ways: The Holy Spirit; and the powers of the Holy Spirit are also called spirits; spirit also is the good angel; spirit also is the demon; spirit also is the soul; and sometimes the mind is also called spirit; spirit also is the wind and the air.

14 The properties of the divine nature The uncreated, the unoriginate, the immortal and

boundless and eternal, the immaterial, the good, the creative, the just, the illuminating, the immutable, the impassible, the uncircumscribable, the uncontainable, the unlimited, the undefined, the bodiless, the invisible, the incomprehensible, the without need, the self-ruling and self-willed, the all-ruling, the life-giving, the all-powerful, the infinitely powerful, the sanctifying and imparting, the containing and holding together of all things and providing for all things; all these and such things it has by nature, not having received them from another, but itself imparting every good to its own creations according to the receptive capacity of each. The remaining in and establishment of the hypostases in one another; for these are without separation and do not depart from one another, having their mutual indwelling without confusion, not so as to be blended or confounded, but so as to cleave to one another. For the Son is in the Father and the Spirit, and the Spirit in the Father and the Son, and the Father in the Son and the Spirit, without any blending or commingling or confusion occurring. And the one and the same movement; for there is one impulse and one movement of the three hypostases, which is impossible to be observed in created nature. And that the divine radiance and energy, being one and simple and indivisible, is varied in a goodly way in things divisible and allots to all these the constituent elements of their own nature, while remaining simple, being multiplied indeed indivisibly in divisible things and gathering and turning divisible things to its own simplicity (for all things long for it and have their existence in it); and it gives to all things their being according to their nature

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πνεῦμα. Βούλησις καὶ σοφία καὶ δύναμις ὁ υἱός ἐστι τοῦ πατρός· οὐ χρὴ γὰρ λέγειν ἐπὶ θεοῦ ποιότητα, ἵνα μὴ σύνθετον αὐτὸν εἴπωμεν ἐξ οὐσίας καὶ ποιότητος. Ὁ υἱὸς ἐκ τοῦ πατρός ἐστι καὶ πάντα, ὅσα ἔχει, ἐξ αὐτοῦ ἔχει. ∆ιὸ οὐ δύναται ποιεῖν ἀφ' ἑαυτοῦ οὐδέν· οὐ γὰρ ἔχει ἰδιάζουσαν ἐνέργειαν παρὰ τὸν πατέρα. Ὅτι φύσει ἀόρατος ὁ θεός, ὁρατὸς ταῖς ἐνεργείαις γίνεται ἐκ τῆς τοῦ κόσμου συστάσεως καὶ κυβερνήσεως γινωσκόμενος. Εἰκὼν τοῦ πατρὸς ὁ υἱός, καὶ υἱοῦ τὸ πνεῦμα, δι' οὗ Χριστὸς ἐνοικῶν ἀνθρώπῳ δίδωσιν αὐτῷ τὸ κατ' εἰκόνα. Θεὸς τὸ πνεῦμα τὸ ἅγιον, μέσον ἀγεννήτου καὶ γεννητοῦ καὶ δι' υἱοῦ τῷ πατρὶ συναπτόμενον· πνεῦμα θεοῦ λέγεται, πνεῦμα Χριστοῦ, νοῦς Χριστοῦ, πνεῦμα κυρίου, αὐτοκύριος, πνεῦμα υἱοθεσίας, ἀληθείας, ἐλευθερίας, σοφίας (καὶ γὰρ ποιητικὸν τούτων ἁπάντων), πάντα τῇ οὐσίᾳ πληροῦν, πάντα συνέχον, πληρωτικὸν κόσμου κατὰ τὴν οὐσίαν, ἀχώρητον κόσμῳ κατὰ τὴν δύναμιν. Θεός ἐστιν ἀίδιος οὐσία καὶ ἀπαράλλακτος, δημιουργικὴ τῶν ὄντων, εὐσεβεῖ συνειδήσει προσκυνουμένη. Θεὸς καὶ πατὴρ ὁ ὢν ἀεὶ ἀγέννητος, ὡς μὴ ἔκ τινος γεννηθείς, γεννήσας δὲ υἱὸν συναΐδιον. Θεὸς καὶ υἱός ἐστιν ὁ ὢν ἀεὶ σὺν τῷ πατρί, ἀχρόνως καὶ ἀιδίως καὶ ἀρρεύστως καὶ ἀπαθῶς καὶ ἀδιαστάτως ἐξ αὐτοῦ γεγεννημένος. Θεὸς τὸ πνεῦμα τὸ ἅγιόν ἐστι, δύναμις ἁγιαστική, ἐνυπόστατος, ἐκ τοῦ πατρὸς ἀδιαστάτως ἐκπορευομένη καὶ ἐν υἱῷ ἀναπαυομένη, ὁμοούσιος πατρὶ καὶ υἱῷ. Λόγος ἐστὶν ὁ οὐσιωδῶς τῷ πατρὶ ἀεὶ συμπαρών. Λόγος πάλιν ἐστὶ καὶ ἡ φυσικὴ τοῦ νοῦ κίνησις, καθ' ἣν κινεῖται καὶ νοεῖ καὶ λογίζεται οἱονεὶ φῶς αὐτοῦ ὢν καὶ ἀπαύγασμα. Λόγος πάλιν ἐστὶν ὁ ἐνδιάθετος ὁ ἐν καρδίᾳ λαλούμενος. Καὶ πάλιν λόγος ἐστὶν ἄγγελος νοήματος. Ὁ μὲν οὖν θεὸς λόγος οὐσιώδης τέ ἐστι καὶ ἐνυπόστατος, οἱ δὲ λοιποὶ τρεῖς λόγοι δυνάμεις εἰσὶ τῆς ψυχῆς οὐκ ἐν ἰδίᾳ ὑποστάσει θεωρούμενοι, ὧν ὁ μὲν πρῶτος τοῦ νοῦ φυσικόν ἐστι γέννημα ἐξ αὐτοῦ ἀεὶ φυσικῶς πηγαζόμενον, ὁ δεύτερος δὲ λέγεται ἐνδιάθετος, ὁ δὲ τρίτος προφορικός. Τὸ πνεῦμα νοεῖται πολλαχῶς· Τὸ ἅγιον πνεῦμα· λέγονται δὲ καὶ αἱ δυνάμεις τοῦ πνεύματος τοῦ ἁγίου πνεύματα· πνεῦμα καὶ ὁ ἄγγελος ὁ ἀγαθός· πνεῦμα καὶ ὁ δαίμων· πνεῦμα καὶ ἡ ψυχή· ἔστι δέ, ὅτε καὶ ὁ νοῦς πνεῦμα λέγεται· πνεῦμα καὶ ὁ ἄνεμος καὶ ὁ ἀήρ.

14 Τὰ ἰδιώματα τῆς θείας φύσεωσ Τὸ ἄκτιστον, τὸ ἄναρχον, τὸ ἀθάνατον καὶ

ἀπέραντον καὶ αἰώνιον, τὸ ἄυλον, τὸ ἀγαθόν, τὸ δημιουργικόν, τὸ δίκαιον, τὸ φωτιστικόν, τὸ ἄτρεπτον, τὸ ἀπαθές, τὸ ἀπερίγραπτον, τὸ ἀχώρητον, τὸ ἀπεριόριστον, τὸ ἀόριστον, τὸ ἀσώματον, τὸ ἀόρατον, τὸ ἀπερινόητον, τὸ ἀνενδεές, τὸ αὐτοκρατὲς καὶ αὐτεξούσιον, τὸ παντοκρατορικόν, τὸ ζωοδοτικόν, τὸ παντοδύναμον, τὸ ἀπειροδύναμον, τὸ ἁγιαστικὸν καὶ μεταδοτικόν, τὸ περιέχειν καὶ συνέχειν τὰ σύμπαντα καὶ πάντων προνοεῖσθαι· πάντα ταῦτα καὶ τοιαῦτα φύσει ἔχει οὐκ ἄλλοθεν εἰληφυῖα, ἀλλ' αὐτὴ μεταδιδοῦσα παντὸς ἀγαθοῦ τοῖς οἰκείοις ποιήμασι κατὰ τὴν ἑκάστου δεκτικὴν δύναμιν. Ἡ ἐν ἀλλήλαις τῶν ὑποστάσεων μονή τε καὶ ἵδρυσις· ἀδιάστατοι γὰρ αὗται καὶ ἀνεκφοίτητοι ἀλλήλων εἰσὶν ἀσύγχυτον ἔχουσαι τὴν ἐν ἀλλήλαις περιχώρησιν, οὐχ ὥστε συναλείφεσθαι ἢ συγχεῖσθαι, ἀλλ' ὥστε ἔχεσθαι ἀλλήλων. Υἱὸς γὰρ ἐν πατρὶ καὶ πνεύματι, καὶ πνεῦμα ἐν πατρὶ καὶ υἱῷ, καὶ πατὴρ ἐν υἱῷ καὶ πνεύματι, μηδεμιᾶς γινομένης συναλοιφῆς ἢ συμφύρσεως ἢ συγχύσεως. Καὶ τὸ ἓν καὶ ταὐτὸν τῆς κινήσεως· ἓν γὰρ ἔξαλμα καὶ μία κίνησις τῶν τριῶν ὑποστάσεων, ὅπερ ἐπὶ τῆς κτιστῆς φύσεως θεωρηθῆναι ἀδύνατον. Καὶ ὅτι ἡ θεία ἔλλαμψις καὶ ἐνέργεια μία οὖσα καὶ ἁπλῆ καὶ ἀμερὴς καὶ ἀγαθοειδῶς ἐν τοῖς μεριστοῖς ποικιλλομένη καὶ τούτοις πᾶσι τὰ τῆς οἰκείας φύσεως συστατικὰ νέμουσα μένει ἁπλῆ, πληθυνομένη μὲν ἐν τοῖς μεριστοῖς ἀμερίστως καὶ τὰ μεριστὰ πρὸς τὴν ἑαυτῆς ἁπλότητα συνάγουσα καὶ ἐπιστρέφουσα (πάντα γὰρ αὐτῆς ἐφίεται καὶ ἐν αὐτῇ ἔχει τὴν ὕπαρξιν)· καὶ αὐτὴ τοῖς πᾶσι τὸ εἶναι καθὼς ἔχει φύσεως