16

of truth, which proceeds from the Father," calling the Spirit again another comforter.

From here, therefore, grace gives us to understand the one in all things of the three-hypostases and consubstantial divinity and kingdom, and the same and likewise being of its hypostases of eternal glory and inseparable unity, so as to know that the whole Father is there with the Spirit, where the whole Son and God is named, and that the whole Son is there through the Spirit in whom the whole God and Father is praised, and that the whole Holy Spirit is there, where the whole Father is confessed and glorified with the Son. Thus initiated by the Spirit that the persons are thus consubstantial and of equal honor, or rather that their hypostases are unconfused and at the same time undivided in their one and divine hypostatic nature and cause of all things, whenever we are led up to the Father and God by the Spirit who lifts us up with him through the Word and we stretch out our hands and our eyes to him, we say "Our Father, who art in heaven". And whenever we approach the only-begotten Son of the Father in the Spirit who gives understanding to offer our prayers, we say, "The only-begotten Son, the co-eternal Word of God and the Father, the only from the only, God from God, the unoriginate from the unoriginate, the eternal from the eternal, the everlasting from the everlasting, light from light, life from life, the unapproachable from the unapproachable, the incomprehensible from the incomprehensible, the ineffable from the ineffable, the unchangeable from the unchangeable, the inconceivable from the inconceivable, be merciful to our sins". Thus also invoking the Holy Spirit we say: "The Holy Spirit, who ineffably proceeds from the Father and through the Son comes to us the faithful, Spirit of life and of understanding, Spirit of holiness (42) and of perfection, the good Spirit, the wise, the philanthropic, the sweet, the glorious, who nourishes and gives drink together, the merciful, the enlightening, the strengthening, divine Spirit of patience, Spirit imparting joy, of gladness, of sobriety, of wisdom, of knowledge, of gentleness, of forgiveness, of carelessness for things below, of contemplation of things above, driver-away of despondency, expeller of negligence, putter-to-flight of meddlesomeness and wickedness, Spirit revealer of mysteries, pledge of the kingdom of heaven, fount of prophecy, bowl of teaching, destroyer of sin, door of repentance, showing the entrance to those who struggle like a doorkeeper, Spirit of love, of peace, of faith, of self-control, Spirit of desire and creating desire, come and dwell and remain in us inseparably, indivisibly, sanctifying and transforming and illuminating our hearts, as consubstantial and of equal honor with the Son and with the Father, and as making gods of those who receive you and destroying all sin, but contributing every virtue with your entrance, not bringing these things with you from without, but being yourself whatever is good; for in whom you dwell, they have in themselves essentially all that is good."

Therefore, not as if dividing the indivisible of the total oneness, do we offer the hymn to three gods and not to one, but as worshiping in the Father the Son and the Spirit, and in the Son the Spirit and the Father, and in the Spirit the Father and the Son; which we also glorify as one nature of one three-hypostatic divinity, consubstantial, of equal power, self-powerful, all-powerful, of self-will, co-eternal, co-unoriginate, super-essential, both unconfused and undivided. For we do not think one and another and another of a different and a different nature, dividing the indivisible oneness and divinity, senselessly turning aside to degenerate alienations, but we have known these as one God, indivisibly divided in the hypostases and unconfusedly (43) united in the oneness of the one substance, being wholly united in the hypostases and wholly in the

16

ἀληθείας ὅ παρά τοῦ Πατρός ἐκπορεύεται", ἄλλον πάλιν παράκλητον ὀνομάζων τό Πνεῦμα.

Ἐντεῦθεν οὖν ἡμῖν ἡ χάρις ἐννοεῖν δίδωσι τό ἕν κατά πάντα τῆς τρισυποστάτου καί ὁμοουσίου θεότητός τε καί βασιλείας καί τό ταὐτόν καί ὡσαύτως ὄν τῶν αὐτῆς ὑποστάσεων τῆς ἀϊδίου δόξης καί ἀχωρίστου ἑνότητος, ὡς εἰδέναι ὅλον ἐκεῖσε εἶναι τόν Πατέρα μετά τοῦ Πνεύματος, ἔνθα ὅλος ὁΥἱός καί Θεός ὀνομάζεται, καί ὅλον ἐκεῖσε εἶναι τόν Υἱόν διά τοῦ Πνεύματος ἐν οἷς ὅλος ὁ Θεός καί Πατήρ ἀνυμνεῖται, καί ὅλον ἐκεῖσε εἶναι τό Πνεῦμα τό Ἅγιον, ἔνθα ὅλος ὁ Πατήρ τῷ Υἱῷ συνομολογεῖται καί συνδοξάζεται. Οὕτω δέ μυσταγωγηθέντες παρά τοῦ Πνεύματος ταῦτα οὕτως ἔχειν ὁμοουσίως καί ὁμοτίμως τά πρόσωπα, εἴτ᾿ οὖν ἀσυγχύτους εἶναι τάς ὑποστάσεις αὐτῶν καί ἀδιαιρέτους ἅμα ἐν τῇ μιᾷ τούτων καί θείᾳ τῶν ὅλων ὑποστατικῇ φύσει τε καί αἰτίᾳ, ὁπόταν πρός τόν Πατέρα καί Θεόν ἀναγώμεθα τῷ συναναφέροντι Πνεύματι διά τοῦ Λόγου καί τάς χεῖρας ἐκτείνωμεν πρός αὐτόν καί τά ὄμματα, "Πάτερ ἡμῶν" λέγομεν "ὁ ἐν τοῖς οὐρανοῖς". Ὁπηνίκα δέ τῷ μονογενεῖ τοῦ Πατρός Υἱῷ ἐν τῷ συνετίζοντι Πνεύματι προσερχόμεθα τάς εὐχάς ἀποδοῦναι, "Ὁ μονογενής Υἱός" λέγομεν "ὁ συναΐδιος Λόγος τοῦ Θεοῦ καί Πατρός, ὁ μόνος ἐκ μόνου, ὁ ἐκ Θεοῦ Θεός, ὁ ἄναρχος ἐξ ἀνάρχου, ὁ ἐξ ἀϊδίου ἀΐδιος, ὁ ἐξ αἰωνίου αἰώνιος, τό ἐκ τοῦ φωτός φῶς, ἡ ἐκ τῆς ζωῆς ζωή, ὁ ἐκ τοῦ ἀπροσίτου ἀπρόσιτος, ὁ ἀκατάληπτος ἐξ ἀκαταλήπτου, ὁ ἄφραστος ἐξ ἀφράστου, ὁ ἀναλλοίωτος ἐξ ἀναλλοιώτου, ὁ ἀκατανόητος ἐξ ἀκατανοήτου, ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν". Οὕτω δέ καί τό Πνεῦμα τό Ἅγιον ἐπικαλούμενοι λέγομεν· "Τό Πνεῦμα τό Ἅγιον τό ἐκ τοῦ Πατρός ἀφράστως ἐκπορευόμενον καί δι᾿ Υἱοῦ ἡμῖν ἐπιφοιτῶν τοῖς πιστοῖς, Πνεῦμα ζωῆς καί συνέσεως, Πνεῦμα ἁγιωσύνης (42) καί τελειότητος, Πνεῦμα τό ἀγαθόν, τό σοφόν, τό φιλάνθρωπον, τό ἡδύ, τό ἔνδοξον, τό τρέφον ὁμοῦ καί ποτίζον, τό ἐλεοῦν, τό φωτίζον, τό δυναμοῦν, Πνεῦμα θεῖον ὑπομονῆς, Πνεῦμα χαρᾶς μεταδοτικόν, εὐφροσύνης, σωφροσύνης, σοφίας, γνώσεως, πρᾳότητος, ἀμνησικακίας, ἀμεριμνίας τῶν κάτω, θεωρίας τῶν ἄνω, διωκτήριον ἀκηδίας, ἀμελείας ἀπελατήριον, περιεργίας καί πονηρίας φυγαδευτήριον, Πνεῦμα μυστηρίων δηλωτικόν, ἀρραβών οὐρανῶν βασιλείας, προφητείας πηγή, διδασκαλίας κρατήρ, ἁμαρτίας ἀναιρετικόν, μετανοίας θύρα, τήν εἴσοδον τοῖς ἀγωνιζομένοις ὑποδεικνύον οἷα δή θυρωρός, Πνεῦμα ἀγάπης, εἰρήνης, πίστεως, ἐγκρατείας, Πνεῦμα πόθου καί πόθον ἐμποιοῦν, ἐλθέ καί ἐνσκήνωσον καί μεῖνον ἐν ἡμῖν ἀχωρίστως, ἀδιαιρέτως, ἁγιάζον καί μεταποιοῦν καί φωτίζον ἡμῶν τάς καρδίας, ὡς ὁμοούσιον καί ὁμότιμον τῷ Υἱῷ καί τῷ Πατρί καί ὡς θεούς τούς ὑποδεχομένους σε ἐργαζόμενον καί πᾶσαν μέν ἁμαρτίαν ἐξαφανίζον, πᾶσαν δέ ἀρετήν συνεισφέρον τῇ εἰσόδῳ σου, οὐκ ἔξωθεν ταῦτα συνεπαγόμενον, ἀλλ᾿ αὐτό ἐκεῖνο ὑπάρχον πᾶν ὁτιοῦν καί ἔστιν ἀγαθόν· ἐν οἷς γάρ ἐγκατοικήσεις, ἔχουσιν οὐσιωδῶς ἐν ἑαυτοῖς τό πᾶν ἀγαθόν".

Τοιγαροῦν καί οὐχ ὡς διαιροῦντες τό ἄτμητον τῆς ὁλικῆς ἑνάδος, τρισί θεοῖς καί οὐχ ἑνί τόν ὕμνον προσφέρομεν, ἀλλ᾿ ὡς ἐν τῷ Πατρί τόν Υἱόν καί τό Πνεῦμα, ἐν δέ τῷ Υἱῷ τό Πνεῦμα καί τόν Πατέρα, ἐν δέ τῷ Πνεύματι τόν Πατέρα προσκυνοῦντες καί τόν Υἱόν· ἅ καί μίαν φύσιν δοξάζομεν μιᾶς τρισυποτάτου θεότητος, ὁμοούσιον, ὁμοδύναμον, αὐτοδύναμον, παντοδύναμον, αὐτοθέλητον, συναΐδιον, συνάναρχον, ὑπερούσιον, ἀσύγχυτόν τε καί ἀδιαίρετον. Οὐ γάρ ἄλλο καί ἄλλο καί ἄλλο ἑτέρας καί ἑτέρας φύσεως, τήν μή τεμνομένην ἑνάδα τε καί θεότητα διαιροῦντες, φρονοῦμεν, εἰς ἐκφύλους ἀλλοτριότητας ἀσυνέτως ἐκκλίνοντες, ἀλλ᾿ ἕνα ταῦτα Θεόν ἀδιαιρέτως ταῖς ὑποστάσεσι διαιρούμενον καί ἀσυγχύτως (43) τῇ ἑνότητι τῆς μιᾶς οὐσίας ἑνούμενον ἔγνωμεν, ὅλον ἐν ταῖς ὑποστάσεσιν ἑνιζόμενον καί ὅλον ἐν τῇ