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having cast it, not understanding precisely the difference of the words in relation to proceeding, have incautiously fallen into such an expression; whence the theologians among the Italians, taking this as a pretext, used it themselves, and they are to be forgiven for not being precise at that time in the matter of expressions. Cyril will bear witness for me to what is being said. For he was of Alexandria, and great in divine matters and supreme in the contemplation of dogmas and in the knowledge of the Spirit. For having said in one of his writings that the Spirit is proper to the Son, and when Theodoret of Cyrus—and he was wise in divine matters—objected to the saying, lest perhaps he named it proper as though the Spirit proceeds from the Son, he did not retract the expression or agree with the saying that he had declared it for this reason, but he adduced another cause, that he called it proper as being consubstantial with Him and co-powerful and always accompanying Him and given by Him. Can anyone mention a clearer proof than this testimony? Thus, at any rate, the notion was considered foreign to the church of Christ even by the divine Cyril, whom we know to be first and foremost in theology.

2.26 We know, therefore, that to some of the divinely-inspired men what is so said in the divine oracles seemed to refer not to the Spirit itself, but to the gifts of the Spirit; for the spiritual gift is also called spirit, just as the Spirit is Lord. For just as the Father gives the gifts of the Spirit to whom He wishes, and the Spirit itself, being its own master and self-governing, gives its own things to whom it wills, so, indeed, does the Son give the things of the Spirit to whomever He may approve, because of their connaturality and harmony with one another. Thus, then, it was thought by some, as I have said. But I for my part do not deny that the Spirit itself is given by the Son. For He has the whole of it in Himself, not as creating its substance, but as receiving it perfect in Himself, having been given its substance by the Father, which we say proceeds from the Father, abides in the Son, and is sent forth from there; and I consider this expression common to the utterances, but apart from "proceeding".

2.27 Thus, therefore, have I myself both understood and believed and spoken, obeying Christ and following His teachings and the apostolic and patristic writings. Take away, then, this little stumbling-block, which causes great division in the world; cut from the common creed the word of few syllables that produces long and endless battles. Why do we dissolve the common bond? Why do we cut the spiritual cord that gathers us together? Why do we not preserve the threefold cord as it has been handed down to us? For this was not only a uniter of souls, but also a binder of bodies. But since it has been cut through by the envy of Satan, who from the beginning has cast an evil eye on our affairs, how many and what kind of evils it has caused! It seems, then, that you no longer have a memory of our ancient love, O Italians. If, then, you have fallen into forgetfulness of it, let me remind you of it. No other nations have advanced to such concord and harmony as the Greeks and the Italians. And rightly so; for from the Greeks came to the Italians both the rational sciences and learning. And thence, so that they might not be defined by these ethnic names, to the elder Rome another, new one was built, so that from two such great cities having a common name all might be called Romans, and just as they had the faith in common, so they might also have the name. And just as from Christ they received the same most honorable name, so also they took on the ethnic one for themselves. And all other things were common to them: magistracies, laws, speeches, councils, courts of justice, piety itself—nothing that was not common to the older and the newer Romans. But O, the change! The things of our former harmony have ended in utter enmity, and just as we abounded in friendship, so now we superabound in hatred. And now you treat us no less

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βαλόντες, μὴ ἀκριβῶς συνιέντες τῶν λέξεων πρὸς τὸ ἐκπο ρεύεσθαι τὸ διάφορον, ἀπερισκέπτως τῇ τοιαύτῃ φωνῇ ἐμπεπτώκασιν· ὅθεν ἀφορμὴν λαβόντες οἱ θεολογοῦντες ἐν Ἰταλοῖς ἐχρήσαντο καὶ αὐτοί, οἷς καὶ συγγνώμη οὐκ ἀκριβο λογουμένοις τῷ τότε τὰ τῶν φωνῶν. μαρτυρήσει μοι τοῖς λεγομένοις ὁ Κύριλλος. Ἀλεξανδρείας δὲ ἦν οὗτος καὶ τὰ θεῖα πολὺς καὶ ἄκρος τὴν ἐν τοῖς δόγμασι θεωρίαν καὶ ἐπιστήμην τοῦ πνεύματος. εἰρηκὼς γὰρ ἔν τινι τῶν αὐτοῦ συγγραμμάτων ἴδιον τοῦ υἱοῦ τὸ πνεῦμα, καὶ ἐπιλαβομένου τοῦ ῥητοῦ Κύρου Θεοδωρήτου-σοφὸς δὲ ἦν οὗτος τὰ θεῖα-μήποτε ὡς ἐκπορευομένου τοῦ υἱοῦ τοῦ πνεύ ματος ὠνόμασεν αὐτὸ ἴδιον, οὐκ ἀντελάβετο τῆς φωνῆς καὶ συγκατέθετο τῷ ῥητῷ ὡς τούτου χάριν γε ἀπεφήνατο, ἀλλ' ἑτέραν αἰτίαν ἐπήγαγεν, ὡς ὁμοούσιον αὐτῷ καὶ ὁμοδύναμον καὶ ἀεὶ τούτῳ συνομαρτοῦν καὶ παρὰ τούτου διδόμενον ἐκάλεσεν ἴδιον. ταύτης τῆς μαρτυρίας ἔχει τις εἰπεῖν ἐναρ γέστερον γνώρισμα; ὡς ξένον γοῦν τὸ νόημα τῆς ἐκκλησίας Χριστοῦ καὶ τῷ θείῳ Κυρίλλῳ λελόγιστο, ὃν τὰ πρῶτα καὶ μάλιστα ἐν θεολογίᾳ γινώσκομεν.

2.26 Οἴδαμεν οὖν ὡς καί τισι τῶν θεηγόρων ἀνδρῶν τὰ οὕτως ἐν τοῖς θείοις λογίοις λεγόμενα οὐκ εἰς αὐτὸ τὸ πνεῦμα ἔδοξεν ἀναφέρεσθαι, ἀλλ' εἰς χαρίσματα τοῦ πνεύ ματος· λέγεται γὰρ καὶ πνεῦμα τὸ πνευματικὸν χάρισμα καθὼς τὸ πνεῦμα τὸ κύριον. ὡς γοῦν ὁ πατὴρ χαρίσματα δίδωσι τὰ τοῦ πνεύματος ἐν οἷς ἂν βούλοιτο καὶ αὐτὸ δὴ τὸ πνεῦμα αὐτοδέσποτον ὂν καὶ αὐτεξούσιον τὰ αὐτοῦ οἷς ἂν ἐθέλῃ, οὕτως ἀμέλει καὶ ὁ υἱὸς τὰ τοῦ πνεύματος δίδω σιν οἷς ἂν ἐπινεύσῃ διὰ τὴν ἀλλήλων συμφυίαν καὶ σύμ πνοιαν. οὕτω μὲν οὖν ἐνομίσθη ἐνίοις καθὼς εἰρήκειν. ἀλλ' ἔγωγε καὶ αὐτὸ τὸ πνεῦμα δίδοσθαι οὐκ ἀπισχυρίζομαι παρ' υἱοῦ. ἔχει γὰρ ἐν ἑαυτῷ ὅλον οὐχ ὡς αὐτὸ οὐσιῶν, ἀλλ' ὡς οὐσιωμένον παρὰ τοῦ πατρὸς ἐν ἑαυτῷ προσδεχό μενος τέλειον, ὅπερ φαμὲν παρὰ τοῦ πατρὸς ἐκπορευόμενον διαμένειν ἐν τῷ υἱῷ κἀκεῖθεν ἵεσθαι· ταύτην δὲ τὴν φωνὴν κοινὴν νομίζω τῶν προφορῶν ἄνευθεν δέ γε τοῦ ἐκπορεύεσθαι.

2.27 Οὕτω μὲν οὖν καὶ αὐτὸς καὶ νενόηκα καὶ πεφρόνηκα καὶ λελάληκα, τῷ Χριστῷ πειθόμενος καὶ τοῖς ἐκείνου διδάγ μασι καὶ ἀποστολικοῖς ἀκολουθῶν καὶ πατρικοῖς τοῖς συγ γράμμασι. περίελε γοῦν τὸ μικρὸν τοῦτο πρόσκομμα, πολλὴν ἐμποιοῦν τῇ οἰκουμένῃ διάστασιν· ἀπότεμε τοῦ κοινοῦ συμ βόλου τὸ ὀλιγοσύλλαβον ῥῆμα μακρὰς καὶ ἀπεράντους τὰς μάχας ἀπεργαζόμενον. τί τὸν κοινὸν διαλύομεν σύν δεσμον; τί τὸ πνευματικὸν σχοινίον τὸ ἡμᾶς συνάγον ἐκ τέμνομεν; τί τὴν τρίπλοκον σειρὰν οὐ διαφυλάττομεν καθὼς ἡμῖν παραδέδοται; τοῦτο γὰρ οὐ ψυχῶν μόνον ὑπῆρχε συναπτικόν, ἀλλὰ καὶ σωμάτων συνεκτικόν. ἐξ ὅτου δὲ δια τέτμηται φθόνῳ σατὰν τοῦ ἀρχῆθεν τοῖς ἡμετέροις βασκαί νοντος, ὅσα καὶ οἷα ἐποίει κακά! ὡς ἔοικε γοῦν τῆς ἀρχαίας ἡμετέρας ἀγάπης οὐκέτι ἔχετε μνήμην, ὦ Ἰταλοί. εἰ γοῦν ἐν λήθῃ ταύτης γεγένησθε, ἐγὼ ταύτης ὑμᾶς ἀναμνήσαιμι. οὐκ ἄλλα ἄττα τῶν ἐθνῶν εἰς τοσαύτην προέβη τὴν ὁ μόνοιαν καὶ τὴν σύμπνοιαν ὡς Γραικοί τε καὶ Ἰταλοί. καὶ εἰκότως· ἐκ Γραικῶν γὰρ τοῖς Ἰταλοῖς καὶ αἱ λογικαὶ ἐπι στῆμαι καὶ τὰ μαθήματα. κἀντεῦθεν ἵνα μὴ τοῖς ἐθνικοῖς τούτοις ὀνόμασι περιγράφωνται, τῇ πρεσβυτέρᾳ Ῥώμη ἑτέρα νέα ἀντῳκοδόμηται, ἵνα ἐξ οὕτω μεγίστων πόλεων κοινὸν ἐχουσῶν τοὔνομα Ῥωμαῖοι πάντες κατονομάζοιντο καὶ ὡς τὸ τῆς πίστεως κοινὸν οὕτως ἔχοιεν καὶ τὸ τῆς κλήσεως. καὶ ὡς ἐκ Χριστοῦ ταὐτὸ τὸ τιμιώτατον ἔλαχον ὄνομα, οὕτω καὶ τὸ ἐθνικὸν αὐτοῖς ἐπηγάγοντο. καὶ πάντα δὲ τὰ ἄλλα ὑπῆρχε τούτοις κοινά, ἀρχαὶ νόμοι λόγοι βουλαὶ δικαστήρια, αὐτὴ ἡ εὐσέβεια, οὐδὲν ὅτι μὴ κοινὸν Ῥωμαίοις τοῖς πα λαιοτέροις καὶ νεωτέροις. ἀλλ' ὢ τῆς μεταβολῆς! εἰς ἔχθιστον ἄγαν τὰ τῆς προτέρας συμπνοίας κατήντηκε, καὶ καθὼς ἐπερισσεύομεν τῇ φιλίᾳ, οὕτω δὴ ὑπερπερισσεύομεν καὶ τῷ μίσει. καὶ νῦν προσφέρεσθε ἡμῖν οὐχ ἧττον