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He challenged Eunomius and Macedonius, who hear the voice of the Holy Spirit through the Scriptures, and yet do not know how it comes, proceeding without beginning from the Father, the one who is always present everywhere, and goes to him, as his Spirit existing inseparably in the Godhead; for inexpressibly it came forth from him by nature, and has turned back towards him; and its procession is from the Father, as proceeding from him; but its return is only to the Father, as being one and the same; and having come forth it returns to the one who begot it, as being of one and the same substance, and unable to exist outside the paternal co-existence. And by saying, "So is everyone who is born of the Spirit;" he teaches that the Spirit of God begets what is spiritual, and it is called spiritual from its state, just as one born of a human is called human. Thus the Psalmist cries out to such a one: "Your youth shall be renewed like the eagle's;" and, "Blessed are they whose iniquities are forgiven, and whose sins are covered." And Paul, establishing that 39.676 the Spirit regenerates those who are enlightened, and possesses by nature the name of God, wrote, to Titus, as was said above: "having regenerated us through the washing of regeneration, and renewing of the Holy Spirit;" and to the Romans: "But if by the Spirit you put to death the deeds of the body, you will live; for as many as are led by the Spirit of God, these are sons of God. For you did not receive the Spirit of bondage again to fear; but you received the Spirit of adoption, by whom we cry out, Abba, Father. The Spirit Himself bears witness with our spirit that we are children of God; and if children, then heirs, heirs of God and joint-heirs with Christ;" and to Timothy in the second Epistle: "For God has not given us a spirit of bondage, but of power, and of love, and of a sound mind." For that he is speaking about the Holy Spirit is clear also from his saying: "For you did not receive the Spirit of bondage again to fear, but you received the Spirit of adoption." For already having our own spirit, we received also that of God. And this is clear also from his adding, that "The Spirit Himself bears witness with our spirit." See, then, how paradoxically he declares the Holy Spirit to be Lord. For he who is not a slave is free; and he who makes free is established as lord; for no one gives to another what he himself does not have. And he who leads into adoption and inheritance is God, having a communion of substance and lordship with him, of whose adoption and inheritance he makes worthy. And he writes "heir," Christ, as Son by nature; but us, as being made worthy of the inheritance by his goodness; and "joint-heirs with Christ," because of his ineffable incarnation. And he cries out in us on our behalf: "Abba," which is Father; since we are neither legitimate sons, as the Spirit is legitimate, and are otherwise without boldness for such an utterance. For who could come before the great God; Or say any word, being of mortal race? 39.677 And to the Galatians concerning those baptized he says: "You are no longer a slave, but a son; and if a son, then an heir of God through Christ." And to the Corinthians he writes the same things: "But you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ, and by the Spirit of our God." See then from these sayings, how redemption, and sanctification, and justification are not provided without the name of the divine Spirit. And again in the Acts, he says he asked some disciples, saying: "Did you receive the Holy Spirit when you believed?" And when they answered, "No, we have not even heard that there is a Holy Spirit;" he said: "Into what then were you baptized?" as if they had received no benefit from not having also believed in and been baptized into the Holy Spirit equally, as they believed in the Father and the Son. And the Acts further declare baptism to be without benefit, apart from the coming of the divine Spirit, and his sanctification, in such syllables as these: "Now when the apostles who were at Jerusalem heard

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Εὐνομίῳ τε καὶ Μακεδονίῳ προενεκάλει, τοῖς τὴν φωνὴν τοῦ ἁγίου Πνεύματος διὰ τῶν Γραφῶν ἀκούουσιν, καὶ οὐκ εἰδόσιν, ὡς ἔρχεται, ἀνάρχως ἐκπορευθὲν παρὰ τοῦ Πατρὸς, τὸ πανταχοῦ ἀεὶ παρὸν, καὶ ὑπάγει πρὸς αὐτὸν, ὡς Πνεῦμα αὐτοῦ ἀχώριστον ὑπάρχον τῇ θεότητι· ἀῤῥήτως γὰρ προῆλθεν ἐξ αὐτοῦ φύσει, καὶ ἐπέστραπται πρὸς αὐτόν· καὶ πρόοδον μὲν τὴν ἐκ τοῦ Πατρὸς ἔχει, ὡς ἂν ἐξ αὐτοῦ ἐκπορευόμενον· μόνην δὲ τὴν εἰς τὸν Πατέρα, ὡς ἂν ἓν καὶ ταυτὸν ὑπάρχον· ἐπιστρέφει δὲ πρὸς τὸν γεννήσαντα προελθὸν, ὡς ἂν μιᾶς καὶ τῆς αὐτῆς ὂν οὐσίας, καὶ τῆς πατρικῆς ἔξω γενέσθαι συνυπάρξεως μὴ δυνάμενον. Τῷ δὲ εἰπεῖν· "Οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ Πνεύματος·" διδάσκει, ὡς τὸ Πνεῦμα τοῦ Θεοῦ πνευματικὸν γεννᾷ, καὶ λέγεται πνευματικὸς ἐκ τῆς ἕξεως, καθὰ ὁ ἐξ ἀνθρώπου τεχθεὶς καλεῖται ἄνθρωπος. Ἐπιφωνεῖ γοῦν τῷ τοιούτῳ ὁ Μελῳδός· "Ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου·" καὶ, "Μακάριοι, ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι." Καὶ Παῦλος δὲ συνιστῶν, ὅτι 39.676 τούς τε φωτιζομένους τὸ Πνεῦμα ἀναγεννᾷ, καὶ τὴν τοῦ Θεοῦ προσηγορίαν φύσει κέκτηται, ἔγραψεν, πρὸς μὲν Τῖτον, καθὼς ἀνωτέρω ἐλέχθη· "Ἀναγεννήσας ἡμᾶς διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινίσεως Πνεύματος ἁγίου·" πρὸς δὲ Ῥωμαίους· "Εἰ δὲ Πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε· ὅσοι γὰρ Πνεύματι Θεοῦ ἄγονται, οὗτοι υἱοὶ Θεοῦ εἰσιν. Οὐ γὰρ ἐλάβετε Πνεῦμα δουλείας πάλιν εἰς φόβον· ἀλλ' ἐλάβετε Πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν· Ἀββὰ ὁ Πατήρ. Αὐτὸ τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ· εἰ δὲ τέκνα, καὶ κληρονόμοι, κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ·" πρὸς δὲ Τιμόθεον ἐν τῇ δευτέρᾳ Ἐπιστολῇ· "Οὐ γὰρ ἔδωκεν ἡμῖν ὁ Θεὸς Πνεῦμα δουλείας, ἀλλὰ δυνάμεως, καὶ ἀγάπης, καὶ σωφρονισμοῦ." Ὅτι γὰρ περὶ τοῦ ἁγίου Πνεύματος διαλέγεται, εὔδηλον καὶ ἐκ τοῦ εἰπεῖν· "Οὐ γὰρ ἐλάβετε Πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε Πνεῦμα υἱοθεσίας." Ἔχοντες γὰρ ἤδη πάντως τὸ ἡμέτερον, ἐλάβομεν καὶ τὸ τοῦ Θεοῦ. Σαφὲς δὲ τοῦτο καὶ ἀπὸ τοῦ ἐπαγαγεῖν, ὡς "Αὐτὸ τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν." Ὅρα οὖν, πῶς παραδόξως ∆εσπότην ἀπαγγέλλει τὸ ἅγιον Πνεῦμα. Ὁ γὰρ μὴ ὢν δοῦλος ἐλεύθερός ἐστιν· καὶ ὁ ἐλευθερῶν δεσπότης καθέστηκεν· οὐδεὶς γὰρ, ὃ αὐτὸς οὐκ ἔχει, ἄλλῳ παρέχει. Καὶ ὁ εἰς υἱοθεσίαν καὶ κληρονομίαν ἄγων Θεός ἐστιν, κοινωνίαν οὐσίας καὶ δεσποτείας ἔχων πρὸς ἐκεῖνον, οὗτινος τῆς υἱοθεσίας καὶ κληρονομίας ἀξιοῖ Κληρονόμον δὲ γράφει, Χριστὸν μὲν, ὡς φύσει Υἱόν· ἡμᾶς δὲ, ὡς ἀγαθότητι αὐτοῦ τῆς κληρονομίας ἀξιουμένους· συγκληρονόμους δὲ Χριστοῦ, διὰ τὴν ἀνέκλεκτον ἐνανθρώπησιν αὐτοῦ. Κράζει δὲ ἐν ἡμῖν ἀντὶ ἡμῶν· "Ἀββὰ," ὅ ἐστιν Πατήρ· ἐπειδήπερ ἡμεῖς οὔτε γνήσιοι υἱοὶ, ὡς αὐτὸ γνήσιον Πνεῦμα, καὶ ἄλλως ἀπαῤῥησίαστοι πρὸς τοιαύτην φωνήν. Τίς γάρ κεν μεγάλοιο Θεοῦ κατ' ἐναντίον ἔλθοι· Ἢ εἴποι τι ἔπος θνητὸς ἐὼν γενεήν; 39.677 Πρὸς δὲ Γαλάτας περὶ τῶν βαπτισθέντων φησίν· "Οὐκ ἔτι εἶ δοῦλος, ἀλλὰ υἱός· εἰ δὲ υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ." Κορινθίοις δὲ τὰ ἴσα ἐπιστέλλει· "Ἀλλὰ ἀπελούσασθε, ἀλλ' ἡγιάσθητε, ἀλλ' ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν." Ἄθρει οὖν καὶ ἐκ τῶν ῥητῶν τούτων, ὡς ἡ ἀπολύτρωσις, καὶ ὁ ἁγιασμὸς, καὶ ἡ δικαίωσις οὐκ ἄνευ τοῦ ὀνόματος τοῦ θεϊκοῦ Πνεύματος παρέχεται. Καὶ πάλιν ἐν ταῖς Πράξεσιν ἠρώτησεν, φησὶν, τινὰς μαθητὰς, εἰπών· "Εἰ Πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες;" Τῶν δὲ ἀποκριναμένων, "Ἀλλ' οὐδὲ εἰ Πνεῦμα ἅγιόν ἐστιν, ἠκούσαμεν·" ἔφη· "Εἰς τί οὖν ἐβαπτίσθητε;" ὡς οὐδὲν ὄφελος ἐσχηκότων ἀπὸ τοῦ μὴ καὶ εἰς τὸ ἅγιον Πνεῦμα ἐξ ἴσου πιστεῦσαι καὶ βαπτισθῆναι, ὡς ἐπίστευσαν εἰς τὸν Πατέρα καὶ τὸν Υἱόν. Καὶ ἔτι ἀπαγγέλλουσιν αἱ Πράξεις ἀνωφελὲς τὸ βάπτισμα, δίχα τῆς τοῦ θεϊκοῦ Πνεύματος ἐπιφοιτήσεως, καὶ τοῦ ἁγιασμοῦ αὐτοῦ, ἐν συλλαβαῖς τοιαύταις· "Ἀκούσαντες δὲ οἱ ἐν Ἱεροσολύμοις