Gregory Palamas, Volume 1

But thus for us the one God in three hypostases having been revealed, is thus also glorified; and so there being one image and form of the only formless and adorable Trinity - "For the Trinity is united without separation, and exists together eternally, and it manifests one and the same image," Athanasius the Great says - there being thus one image of the revered Trinity, we call the Son the form (p. 156) and image of the Father, and the Spirit of the Son. For thus to us, as it was well-pleased, it made itself known, and thus we say the Spirit is in relation to the Son, as he himself is to the Father; for both have a similar relation to the Father, except for the mode of their existence, as has been demonstrated above through many proofs. And the Son is known to us as immediately from the Father, and through him who is thus immediately known the Holy Spirit was manifested, both preached and sent in his name, just as he himself formerly came in the Father's name. And we say the Son has all things of the Father without causality, and the Spirit has all things of the Son without sonship. For both the Son and the Spirit likewise have all things of the Father without causality, which encompasses both the existential differences according to hypostasis. Wherefore there are times we place the Spirit before the Son, even if less frequently, but most often after the Son and him after the Father, so that of the three greatest divine works and most provident economies on our behalf, bearing continuous and uninterrupted memory, we may render the briefest thanksgiving through all.

But Eunomius and after him those who think in a Latin manner, not having heard with understanding this kind of thanksgiving of the Fathers to God, and not being able to comprehend the economy in the refutations against the heterodox, wrongly concluded from this that the Holy Spirit is third from the Father, not comprehending this either, that if this were so and for this reason "the natural order of the Son to the Father and of the divine Spirit to the Son were being shown," the Son would not, when the co-enunciation of the three adorable persons is interchanged in the divine Scripture, at times be placed after the Spirit, that is, with the Holy Spirit numbered before, just as Gregory, the great in theology, says, that "the same things are both numbered before and numbered after in the Scripture on account of the equality of nature"; and in the presence of the bishops from Egypt (p. 158) he also exhorts us to theologize thus, saying, "theologize with Paul, who was taken up to the third heaven, sometimes enumerating together the three hypostases, and this interchangeably, not observing the orders, numbering before, numbering among, numbering after the same one."

But neither has "through whom" been assigned by the divine Scripture to the Son alone; for the divine Cyril says in his *Treasures*, "the Spirit of Christ, as the Word of God indwells in us through the Spirit." Therefore Eunomius and the race of the Latins, taking no account of these things, have dogmatized that the Holy Spirit is third in rank and dignity, not in the order according to the confession, but in the natural one, wrongly. Moreover, Eunomius from this further dogmatized that [the Spirit] is third from the Father also in nature, as differing from both in it, but the Latins fabricate that the Holy Spirit also proceeds from the Son.

But we, with the holy fathers, for the most part place the Spirit after the Son and him after the Father, so that of the three greatest works on our behalf and

ὁμοουσιότητος τοῦ Πνεύματος, εἰ καί Λατῖνοι βιάζονται τάς ρήσεις, μεθέλκοντες αὐτῶν τήν διάνοιαν εἰς τήν οἰκείαν κακόνοιαν.

Ἀλλά γάρ οὕτως ἡμῖν ὁ ἐν τρισίν ὑποστάσεσιν εἷς Θεός ἐκπεφασμένος, οὕτω καί δοξάζεται˙ καί οὕτω μιᾶς εἰκόνος οὔσης καί μορφῆς ἐπί τῆς μόνης ἀνειδέου καί προσκυνητῆς Τριάδος - «ἡ γάρ Τριάς συνάπτεται μέν ἀδιαστάτως, σύνεστι δέ ἀϊδίως, εἰκόνα δέ προφαίνει μίαν καί τήν αὐτήν», Ἀθανάσιος ὁ μέγας λέγει - μιᾶς οὖν οὕτως εἰκόνος οὔσης ἐπί τῆς σεπτῆς Τριάδος, τόν μέν Υἱόν τοῦ Πατρός μορφήν (σελ. 156) τε καί εἰκόνα λέγομεν, τό δέ Πνεῦμα τοῦ Υἱοῦ. Οὕτω γάρ ἡμῖν ὡς εὐδόκησεν ἑαυτήν ἐγνώρισε καί οὕτως ἔχειν πρός τόν Υἱόν τό Πνεῦμα λέγομεν, ὡς αὐτός πρός τόν Πατέρα˙ ὁμοίως γάρ ἀμφότερα ἔχουσι πρός τόν Πατέρα, πλήν τοῦ τρόπου τῆς ὑπάρξεως, ὡς ἀνωτέρω διά πλειόνων ἀποδέδεικται. Προσεχῶς δέ τῷ Πατρί ὁ Υἱός ἔγνωσται ἡμῖν καί διά τοῦ προσεχῶς τούτου ἐγνωσμένου τό Πνεῦμα τό ἅγιον ἐφανερώθη, κηρυχθέν τε καί πεμφθέν ἐν τῷ ὀνόματι αὐτοῦ, ὡς καί οὗτος πρῴην ἦλθεν ἐν τῷ τοῦ Πατρός ὀνόματι. Καί πάντα λέγομεν ἔχειν ἔχειν τόν Υἱόν τά τοῦ Πατρός ἄνευ τῆς ἄνευ τῆς αἰτίας, πάντα δέ τά τοῦ Υἱοῦ τό Πνεῦμα ἄνευ τῆς υἱότητος. Πάντα γάρ τοῦ Πατρός ὁμοίως ἔχει ὁ Υἱός τε καί τό Πνεῦμα ἄνευ τῆς αἰτίας, συμπεριβαλλούσης ἄμφω τάς ὑπαρκτικάς καθ᾿ ὑπόστασιν διαφοράς. ∆ιό καί πρό τοῦ Υἱοῦ ἔστιν οὗ τίθεμεν τό Πνεῦμα, εἰ καί ὡς ἐπ᾿ ἔλαττον, ὡς δέ ἐπί πλεῖστον μετά τόν Υἱόν καί μετά τόν Πατέρα τοῦτον, ἵνα τῶν τριῶν ὑπέρ ἡμῶν μεγίστων ἔργων θεοπρεπῶν καί προμηθεστάτων οἰκονομιῶν, συνεχῆ καί ἀδιάλειπτον τήν μνήνην φέροντες, συντομωτάτην διά πάντων ἀποδιδῶμεν τήν εὐχριστίαν.

Εὐνόμιος δέ καί μετ᾿ αὐτόν οἱ λατινικῶς φρονοῦντες μή συνετῶς ἀκηκοότες τῆς πρός τόν Θεόν τοιαύτης εὐχαριστίας τῶν Πατέρων καί τῆς ἐν ταῖς πρός τούς ἑτεροδόξους ἀντιρρήσεσιν οἰκονομίας μή δυνηθέντες συνιδεῖν, συνήγαγον κακῶς ἐντεῦθεν τρίτον ἀπό Πατρός εἶναι τό Πνεῦμα τό ἅγιον, μηδέ τοῦτο συνιδόντες, ὡς εἴγε τοῦτο ἦν καί διά τοῦτο «ἡ φυσική τάξις τοῦ τε Υἱοῦ πρός τόν Πατέρα καί τοῦ θείου Πνεύματος πρός τόν Υἱόν ἐδείκνυτο, οὐκ ἄν, ἐπαλλαττομένης ἐν τῇ θείᾳ Γραφῇ τῆς συνεκφωνήσεως τῶν τριῶν προσκυνητῶν προσώπων, ἔστιν οὗ μετά τό Πνεῦμα ὁ Υἱός ἐτίθετο, προαριθμουμένου δηλαδή τοῦ ἁγίου Πνεύματος, καθάπερ καί ὁ πολύς ἐν θεολογίᾳ φησί Γρηγόριος, ὅτι «τά αὐτά καί προαριθμεῖται καί ὑπαριθμεῖται παρά τῇ Γραφῇ διά τήν ἰσοτιμίαν τῆς φύσεως»˙ ἐν δέ τῇ παρουσίᾳ τῶν ἀπ᾿ Αἰγύπτου (σελ. 158) ἐπισκόπων καί ἡμᾶς οὕτω παραινεῖ θεολογεῖν, «μετά Παύλου», λέγων, «θεολόγησον, τοῦ πρός τρίτον οὐρανόν ἀναχθέντος, ποτέ μέν συναριθμοῦντος τάς τρεῖς ὑποστάσεις, καί τοῦτο ἐνηλλαγμένως, οὐ τετηρημένως ταῖς τάξεσι, προαριθμοῦντος, ἐναριθμοῦντος, ὑπαριθμοῦντος τό αὐτό».

Ἀλλ᾿ οὐδέ τό "δι᾿ οὗ" μόνῳ τῷ Υἱῷ παρά τῆς θείας ἀπονενέμηται Γραφῆς˙ ὁ γάρ θεῖος Κύριλλος ἐν Θησαυροῖς φησι, «Χριστοῦ τό Πνεῦμα, ὡς τοῦ Θεοῦ Λόγου διά Πνεύματος ἡμῖν ἐνοικιζομένου». Τούτων οὖν Εὐνόμιός τε καί τό τῶν Λατίνων γένος, μηδένα ποιησάμενοι λόγον, τρίτον εἶναι τῇ τάξει καί τῷ ἀξιώματι τό Πνεῦμα τό ἅγιον ἐδογμάτισαν, οὐ τῇ κατά τήν ὁμολογίαν τάξει ἀλλά τῇ φυσικῇ, κακῶς. Ὅ γε μήν Εὐνόμιος ἐντεῦθεν τρίτον ἀπό τοῦ Πατρός εἶναι καί τῇ φύσει, ὡς ἀμφοτέρων κατ᾿ αὐτήν διαφέρον, προσεδογμάτισεν, οἱ δέ Λατῖνοι καί ἐκ τοῦ Υἱοῦ ἐκπορεύεσθαι τό Πνεῦμα τό ἅγιον κατασκευάζουσιν.

Ἡμεῖς δέ σύν τοῖς ἱεροῖς πατράσιν ὡς ἐπί τό πλεῖστον τό Πνεῦμα μετά τόν Υἱόν τιθέαμεν καί μετά τόν Πατέρα τοῦτον, ἵνα τῶν τριῶν ὑπέρ ἡμῶν μεγίστων ἔργων καί