25. The Spirit, therefore, is distinct from the creatures, and is shown rather to be proper to the Son and not alien from God. As for that wise question of theirs, ‘If the Spirit is from God, why is he not himself called son?’, already, in what precedes, we have shown it rash and presumptuous, and we show it not less so now. Even though he is not called Son in the Scriptures, but Spirit of God, he is said to be in God himself and from God himself, as the Apostle wrote. And if the Son, because he is of the Father, is proper to his essence, it must be that the Spirit, who is said to be from God, is in essence proper to the Son. And so, as the Lord is Son, the Spirit is called Spirit of sonship. Again, as the Son is Wisdom and Truth, the Spirit is described as Spirit of Wisdom and Truth. Again the Son is the Power of God and Lord of Glory, and the Spirit is called Spirit of Power and of Glory. So Scripture refers to each of them. Paul wrote to the Corinthians: ‘Had they known, they would not have crucified the Lord of glory.’ And, elsewhere: ‘For ye received not the Spirit of bondage again to fear, but ye received the Spirit of adoption.’ Again: ‘God sent forth the Spirit of his Son into our hearts crying, Abba Father.’ Peter wrote: ‘If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and of power resteth upon you.’ The Lord called the Spirit ‘Spirit of truth’ and ‘Paraclete’; whence he shows that the Triad is in him complete. In him the Word makes glorious the creation, and, by bestowing upon it divine life and sonship, draws it to the Father. But that which joins creation to the Word cannot belong to the creatures; and that which bestows sonship upon the creation could not be alien from the Son. For we should have otherwise to seek another spirit, so that by him this Spirit might be joined to the Word. But that would be absurd. The Spirit, therefore, does not belong to things originated; he pertains to the Godhead of the Father, and in him the Word makes things originated divine. But he in whom creation is made divine cannot be outside the Godhead of the Father.

Ἄλλο ἄρα τῶν κτισμάτων ἐστὶ τὸ Πνεῦμα, καὶ δέδεικται μᾶλλον ἴδιον εἶναι τοῦ Υἱοῦ, καὶ οὐ ξένον τοῦ Θεοῦ. Καὶ γὰρ κἀκεῖνο τὸ σοφὸν αὐτῶν ἐρώτημα· Εἰ ἐκ τοῦ Θεοῦ ἐστι τὸ Πνεῦμα, διὰ τί μὴ λέγεται καὶ αὐτὸ Υἱός; ∆έδεικται μὲν ἐν τοῖς ἔμπροσθεν ἤδη προπετὲς καὶ τολμηρὸν, δείκνυται δὲ καὶ νῦν οὐδὲν ἧττον. Εἰ γὰρ καὶ μὴ Υἱὸς ἐλέχθη ἐν ταῖς Γραφαῖς, ἀλλὰ Πνεῦμα τοῦ Θεοῦ, ἐν αὐτῷ τῷ Θεῷ καὶ ἐξ αὐτοῦ τοῦ Θεοῦ εἴρηται, ὡς ὁ Ἀπόστολος ἔγραψεν. Εἰ δὲ ὁ Υἱὸς, ἐπειδὴ ἐκ τοῦ Πατρός ἐστιν, ἴδιος τῆς οὐσίας αὐτοῦ ἐστιν, ἀνάγκη καὶ τὸ Πνεῦμα, ἐκ τοῦ Θεοῦ λεγόμενον, ἴδιον εἶναι κατ' οὐσίαν τοῦ Υἱοῦ. Ἀμέλει τοῦ Κυρίου ὄντος Υἱοῦ, αὐτὸ τὸ Πνεῦμα εἴρηται Πνεῦμα υἱοθεσίας. Καὶ πά λιν τοῦ Υἱοῦ ὄντος σοφίας καὶ ἀληθείας, γέγραπται τὸ Πνεῦμα εἶναι Πνεῦμα σοφίας καὶ ἀληθείας. Πάλιν τε ὁ μὲν Υἱός ἐστι δύναμις Θεοῦ, καὶ Κύριος τῆς δόξης· τὸ δὲ Πνεῦμα λέγεται Πνεῦμα δυνάμεως, καὶ Πνεῦμα τῆς δόξης, οὕτως ἐφ' ἑκάστου τῆς Γραφῆς λεγούσης· τοῦ μὲν Παύλου γράφοντος Κορινθίοις· «Εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν·» καὶ ἐν ἑτέροις· «Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον· ἀλλ' ἐλάβετε Πνεῦμα υἱοθεσίας·» καὶ αὖθις· «Ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον· Ἀββᾶ, ὁ Πατήρ.» Ὁ δὲ Πέτρος ἔγραφεν· «Εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι· ὅτι τὸ τῆς δόξης καὶ δυνάμεως καὶ τὸ τοῦ Θεοῦ Πνεῦμα ἐφ' ὑμᾶς ἀναπέπαυται.» Ὁ δὲ Κύριος εἴρηκε Πνεῦμα τῆς ἀληθείας καὶ Παράκλητον εἶναι τὸ Πνεῦμα· ἐξ οὗ δείκνυται τελείαν εἶναι ἐν τούτῳ τὴν Τριάδα. Ἐν τούτῳ γ' οὖν ὁ Λόγος τὴν κτίσιν δοξάζει, θεοποιῶν δὲ καὶ υἱοποιῶν προσάγει τῷ Πατρί. Τὸ δὲ συνάπτον τῷ Λόγῳ τὴν κτίσιν οὐκ ἂν εἴη αὐτὸ τῶν κτισμάτων· καὶ τὸ υἱοποιοῦν δὲ τὴν κτίσιν, οὐκ ἂν εἴη ξένον τοῦ Υἱοῦ· ἐπεὶ ζητεῖν ἕτερον ἀνάγκη Πνεῦμα, ἵνα καὶ τοῦτο ἐν ἐκείνῳ συναφθῇ τῷ Λόγῳ. Ἀλλ' ἄτοπον τοῦτο. Οὐκ ἄρα τῶν γενητῶν ἐστι τὸ Πνεῦμα, ἀλλ' ἴδιον τῆς τοῦ Πατρὸς θεότητος, ἐν ᾧ καὶ τὰ γενητὰ ὁ Λόγος θεοποιεῖ. Ἐν ᾧ δὲ θεοποιεῖται ἡ κτίσις, οὐκ ἂν εἴη ἐκτὸς αὐτὸ τῆς τοῦ Πατρὸς θεότητος.