These destroyers of the Spirit’s glory, who relegate Him to a subject world, must tell us of what thing that unction is the symbol. It not a symbol of the Kingship? And what? Do they not believe in the Only-begotten as in His very nature a King? Men who have not once for all enveloped their hearts with the Jewish “vail35    2 Cor. iii. 14, 15.” will not gainsay that He is this. If, then, the Son is in His very nature a king, and the unction is the symbol of His kingship, what, in the way of a consequence, does your reason demonstrate? Why, that the Unction is not a thing alien to that Kingship, and so that the Spirit is not to be ranked in the Trinity as anything strange and foreign either. For the Son is King, and His living, realized, and personified Kingship is found in the Holy Spirit, Who anoints the Only-begotten, and so makes Him the Anointed, and the King of all things that exist. If, then, the Father is King, and the Only-begotten is King, and the Holy Ghost is the Kingship, one and the same definition of Kingship must prevail throughout this Trinity, and the thought of “unction” conveys the hidden meaning that there is no interval of separation between the Son and the Holy Spirit. For as between the body’s surface and the liquid of the oil nothing intervening can be detected, either in reason or in perception, so inseparable is the union of the Spirit with the Son; and the result is that whosoever is to touch the Son by faith must needs first encounter the oil in the very act of touching; there is not a part of Him devoid of the Holy Spirit. Therefore belief in the Lordship of the Son arises in those who entertain it, by means of the Holy Ghost; on all sides the Holy Ghost is met by those who by faith approach the Son. If, then, the Son is essentially a King, and the Holy Spirit is that dignity of Kingship which anoints the Son, what deprivation of this Kingship, in its essence and comparing it with itself, can be imagined?

Εἰπάτωσαν οὖν ἡμῖν οἱ καθαιροῦντες τὴν τοῦ πνεύματος δόξαν καὶ τῇ ὑποχειρίῳ φύσει συγκατατάσσοντες, τίνος σύμβολόν ἐστιν ἡ χρῖσις. οὐχὶ τῆς βασιλείας; τί δαί; οὐχὶ φύσει βασιλέα τὸν μονογενῆ πεπιστεύκασιν; οὐκ ἀντεροῦσι πάντως οἵ γε μὴ καθάπαξ τῷ Ἰουδαϊκῷ καλύμματι τὴν καρδίαν περιεχόμενοι. εἰ οὖν τῇ φύσει βασιλεὺς ὁ υἱός, βασιλείας δὲ σύμβολόν ἐστι τὸ χρίσμα, τί σοι διὰ τῆς ἀκολουθίας ὁ λόγος ἐνδείκνυται; ὅτι οὐκ ἀλλότριόν τί ἐστι τοῦ κατὰ φύσιν βασιλέως τὸ χρίσμα οὐδὲ ὡς ξένον τι καὶ ἀλλόφυλον τῇ ἁγίᾳ τριάδι τὸ πνεῦμα συντέτακται. βασιλεὺς μὲν γὰρ ὁ υἱός: βασιλεία δὲ ζῶσα καὶ οὐσιώδης καὶ ἐνυπόστατος τὸ πνεῦμα τὸ ἅγιον, ᾖ χρισθεὶς ὁ μονογενὴς Χριστός ἐστι καὶ βασιλεὺς τῶν ὄντων. εἰ οὖν βασιλεὺς ὁ πατήρ, βασιλεὺς δὲ ὁ μονογενής, βασιλεία δὲ τὸ πνεῦμα τὸ ἅγιον, εἷς πάντως τῆς βασιλείας ἐπὶ τῆς τριάδος ὁ λόγος. ἡ δὲ τῆς χρίσεως ἔννοια τὸ μηδὲν εἶναι διάστημα μεταξὺ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος δι' ἀπορρήτων αἰνίσσεται: ὡς γὰρ μεταξὺ τῆς τοῦ σώματος ἐπιφανείας καὶ τῆς τοῦ ἐλαίου χρίσεως οὐδὲν ἐπινοεῖ μέσον οὔτε ὁ λόγος οὔτε ἡ αἴσθησις, οὕτως ἀδιάστατός ἐστι πρὸς τὸ πνεῦμα τὸ ἅγιον τῷ υἱῷ ἡ συνάφεια, ὥστε τῷ μέλλοντι αὐτοῦ διὰ τῆς πίστεως ἅπτεσθαι ἀναγκαῖον εἶναι προεντυγχάνειν διὰ τῆς ἁφῆς τῷ μύρῳ: οὐ γὰρ ἐστί τι μέρος ὃ γυμνόν ἐστι τοῦ ἁγίου πνεύματος. διὰ τοῦτο ἡ ὁμολογία τῆς τοῦ υἱοῦ κυριότητος ἐν πνεύματι ἁγίῳ τοῖς καταλαμβάνουσι γίνεται πάντοθεν τοῖς διὰ πίστεως προσεγγίζουσι προαπαντῶντες τοῦ πνεύματος. εἰ οὖν τῇ φύσει βασιλεὺς ὁ υἱός, ἀξίωμα δὲ βασιλείας τὸ πνεῦμα τὸ ἅγιον, ᾧ υἱὸς χρίεται, τίς ἐπινοεῖται τῆς βασιλείας ἡ κατὰ τὴν φύσιν πρὸς ἑαυτὴν ἀλλοτρίωσις;