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and a giving and a condescension, and it always proceeds in time both to certain ones and for specific causes, so that it may sanctify and teach and remind and convict the disobedient. This then is one motion and procession of the Spirit.

But there is also the without-cause and entirely absolute and beyond good-pleasure and love for mankind, as being not according to will but according to nature alone from the Father, the pre-eternal and most supernatural procession and motion and proceeding of the Spirit. We must then investigate, in this ineffable and incomprehensible motion, whether the Spirit proceeding from the Father has, according to the scriptures, also a place "in which he rests" in a manner befitting God. Seeking, then, we find that the Father of the only-begotten God was pleased to teach and 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 in water, that one said to me: 'Upon whom you see the Spirit descending and remaining on him, this is he who baptizes in the Holy Spirit'." Therefore, "John testified, saying: 'I have seen the Spirit descending like a dove from heaven and it remained upon him'."

But lest anyone, thinking that these things were said and accomplished by the Father because of the incarnation of the Lord, 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, who proceeds from the Father and rests in the Son," and in the work *On the Divine Locus*, "The Holy Spirit is God, a sanctifying, hypostatic power, proceeding from the Father without separation and resting in the Son." Therefore Christ, the true Son of God, is and is called the treasurer of the divine Spirit. Which the divine Cyril also shows in his *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-fruits according to the apostle; but if this is so, he is not a creature, but rather God, as from God and in God." And again, "The Spirit, therefore, is God, who exists naturally in the Son from the Father and possesses his entire energy." But also the divine Gregory of the Dialogue in his last discourse says, that "the Holy Spirit proceeds from the Father and remains in the Son." "For thus watching we might be initiated into seeing the fount of life pouring into itself and standing upon itself," according to the great theophantor Dionysius.

And so the Holy Spirit, according to that pre-eternal and incomprehensible procession and proceeding, proceeding from the Father and resting in the Son, how could he have this procession through the Son in whom he rests? Therefore, if it is said in theology that he proceeds again from the Son, it is not at all according to that procession, but according to another procession, which is the manifestation to us and the impartation to the worthy. For Christ, according to Gregory the Theologian, is the treasurer of the Spirit, as both God and Son of God. But the treasurer does not in any way put forth the things given from himself, although God from God naturally has the Holy Spirit in himself (p. 136) and naturally proceeding from him to the worthy, but not having his existence from him. These things, therefore, the Lord himself also says, "when the Paraclete comes, whom I will send to you from the Father," as proceeding from the Father and resting in him and thus being sent to his own.

But if, as having his existence from the Son, the Spirit is sent by him through the Son, then this one also has the Son as his origin and is one of the created things. And let the theological voice testify again: "For let it be maintained," he says, "as my word has it, one

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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 ἀπόστολον˙ εἰ δέ τοῦτο, οὐκ ἔστι κτίσμα, Θεός δέ μᾶλλον ὡς ἐκ Θεοῦ καί ἐν Θεῷ». Καί πάλιν, «Θεός ἄρα τό Πνεῦμά ἐστι τό ἐν Υἱῷ παρά Πατρός φυσικῶς ὑπάρχον καί ὅλην αὐτοῦ τήν ἐνέργειαν ἔχον». Ἀλλά καί ὁ τοῦ ∆ιαλόγου θεῖος Γρηγόριος ἐν τῷ τελευταίῳ αὐτοῦ λόγῳ φησίν, ὅτι «τό Πνεῦμα τό ἅγιον ἐκ τοῦ Πατρός ἐκπορεύεται καί ἐν τῷ Υἱῷ μένει». «Οὕτω γάρ ἄν θεώμενοι σεφθείημεν πηγήν ζωῆς εἰς ἑαυτήν χεομένην καί ἐφ᾿ ἑαυτῆς ἑστῶσαν ὁρῶντες», κατά τόν μέγαν θεοφάντορα ∆ιονύσιον.

Καί τοίνυν τό Πνεῦμα τό ἅγιον κατά τήν προαιώνιον ἐκείνην καί ἀπερινόητον ἐκπόρευσίν τε καί πρόοδον ἐκ τοῦ Πατρός ἐκπορευόμενον καί ἐν Υἱῷ ἀναπαυόμενον, πῶς ἄν διά τοῦ Υἱοῦ ἐν ᾧ ἀναπαύεται ταύτην ἔχει τήν πρόοδον; Οὐκοῦν εἰ καί ἐκ τοῦ Υἱοῦ πάλιν προέρχεσθαι θεολεγεῖται, οὐ κατ᾿ ἐκείνην πάντως, ἀλλά καθ᾿ ἑτέραν πρόοδον, ἥτις ἐστίν ἡ πρός ἡμᾶς φανέρωσις καί πρός τούς ἀξίους μετάδοσις. Ὁ γάρ Χριστός ἐστι κατά τόν θεολόγον Γρηγόριον ὁ τοῦ Πνεύματος ταμίας, ὡς Θεός τε καί Θεοῦ Υἱός. Ὁ δέ ταμίας οὐκ ἐξ ἑαυτοῦ πάντως τά διδόμενα προβάλλεται, καίτοι φυσικῶς ἔχει ἐν αὐτῷ τό Πνεῦμα τό ἅγιον ὁ ἐκ Θεοῦ Θεός (σελ. 136) καί φυσικῶς ἐξ αὐτοῦ προϊόν εἰς τούς ἀξίους, ἀλλ᾿ οὐχί τήν ὕπαρξιν ἔχον ἐξ αὐτοῦ. Ταῦτ᾿ ἄρα καί αὐτός ὁ Κύριος, «ὅταν ἔλθῃ», φησίν, «ὁ παράκλητος, ὅν ἐγώ πέμψω ὑμῖν παρά τοῦ Πατρός», ὡς παρά τοῦ Πατρός ἐκπορευόμενον καί ἐν αὐτῷ ἀναπαυόμενον καί οὕτω πεμπόμενον πρός τούς οἰκείους.

Εἰ δ᾿ ὡς τήν ὕπαρξιν ἔχον ἐκ τοῦ Υἱοῦ, ὡς δι᾿ Υἱοῦ παρ᾿ αὐτοῦ τό Πνεῦμα πέμπεται, ἀρχήν οὐκοῦν ἔχει καί τοῦτο τόν Υἱόν καί τῶν γεγονότων ἐστίν ἕν. Καί μαρτυρείτω πάλιν ἡ θεολόγος φωνή˙ «τηροῖτο γάρ», φησίν, «ὡς ὁ ἐμός λόγος, εἷς