31. This consideration also shows that the activity of the Triad is one. The Apostle does not mean that the things which are given are given differently and separately by each Person, but that what is given is given in the Triad, and that all are from the one God. Him therefore who is no creature but is one with the Son as the Son is one with the Father, who is glorified with the Father and the Son, who is confessed as God with the Word, who is active in the works which the Father works through the Son—is not the man who calls him a creature guilty of a direct impiety against the Son himself? For there is nothing that is not originated and actuated through the Word in the Spirit. Thus it is sung in the Psalms: ‘By the Word of the Lord the heavens were established, and all their might by the Spirit of his mouth.’ And in the one hundred and forty-seventh Psalm: ‘He shall send out his Word and shall melt them; he shall breathe his Spirit and the waters shall flow.’ We were justified, as the Apostle says: ‘in the name of our Lord Jesus Christ and in the Spirit of our God.’ For the Spirit is indivisible from the Word. So when Christ says, ‘We will come, the Father and I’, the Spirit comes with them and shall dwell in us not otherwise than as the Son; as Paul writes to the Ephesians: ‘That he would grant you according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man, that Christ may dwell. . .’ But if the Son is in us, the Father also is in us; as the Son says: ‘I am in the Father, and the Father in me.’ Therefore, when the Word is in the prophets, they prophesy in the Holy Spirit. When Scripture says ‘The Word of the Lord came’ to this particular prophet, it shows that he prophesied in the Holy Spirit. In Zechariah it is written: ‘But receive my words and my commandments which I charge by my Spirit to my servants the prophets’; and, when the prophet rebuked the people a little farther on, he said: ‘They made their hearts disobedient, lest they should hear my law and the words which the Lord of hosts has sent by his Spirit by the hands of the prophets of old.’ Peter in Acts said: ‘Brethren, it was needful that the Scripture should be fulfilled which the Holy Spirit spake before.’ And the Apostles cried aloud together, ‘O Lord, thou that didst make the heaven and the earth and the sea and all that in them is, who by the Holy Spirit, by the mouth of our father David thy servant, didst say . . And Paul, when he was in Rome, spoke boldly to the Jews who came to him: ‘Well spake the Holy Spirit by Isaiah the prophet unto your fathers.’ And in writing to Timothy: ‘The Spirit saith expressly that in later times some shall fall away from the sound faith, giving heed to spirits of seduction.’ Thus when the Spirit is said to be in anyone, it means that the Word is in him, bestowing the Spirit. When the prophecy was being fulfilled, ‘I will pour out my Spirit upon all flesh’, Paul said: ‘According to the supply of the Spirit of Jesus Christ unto me.’ And to the Corinthians he wrote, ‘If ye seek a proof of Christ that speaketh in me’. . . .*° But if he who spoke in him was Christ, then clearly the Spirit that spoke in him was Christ’s. For when Christ was speaking in him, he said once again in Acts: ‘Now, behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there, save that the Holy Spirit testifieth to me in every city, saying that bonds and afflictions abide me.’ Hence, if the saints say, ‘Thus saith the Lord’, they speak not otherwise than in the Holy Spirit. And if they speak in the Holy Spirit, they speak the things of the Spirit in Christ. When Agabus says in Acts, ‘Thus saith the Holy Spirit’, it is not otherwise than by the Word coming to him that the Spirit too bestows upon him the power to speak and to testify to the things that were waiting for Paul at Jerusalem. So when the Spirit once again testified to Paul, Christ, as aforesaid, was speaking in him, so that the testimony which came from the Spirit belonged to the Word. So too when the Word visited the holy Virgin Mary, the Spirit came to her with him, and the Word in the Spirit moulded the body and conformed it to himself; desiring to join and present all creation to the Father through himself, and in it ‘to reconcile all things ... having made peace . . . whether things in the heavens or things upon the earth’.

Μία ἄρα καὶ ἐκ τούτων ἡ τῆς Τριάδος ἐνέργεια δείκνυται. Οὐ γὰρ ὡς παρ' ἑκάστου διάφορα καὶ διῃρημένα τὰ διδόμενα σημαίνει ὁ Ἀπόστολος· ἀλλ' ὅτι τὰ διδόμενα ἐν Τριάδι δίδοται, καὶ τὰ πάντα ἐξ ἑνὸς Θεοῦ ἐστι. Τὸ τοίνυν μὴ ὂν κτίσμα, ἀλλ' ἡνω μένον τῷ Υἱῷ, ὡς ὁ Υἱὸς ἥνωται τῷ Πατρὶ, τὸ συνδοξαζόμενον Πατρὶ καὶ Υἱῷ, καὶ θεολογούμενον μετὰ τοῦ Λόγου, ἐνεργοῦν τε ἅπερ ὁ Πατὴρ διὰ τοῦ Υἱοῦ ἐργάζεται, πῶς ὁ λέγων κτίσμα οὐκ ἄντικρυς εἰς αὐ τὸν τὸν Υἱὸν ἀσεβεῖ; Οὐδὲν γάρ ἐστιν ὃ μὴ διὰ τοῦ Λόγου ἐν τῷ Πνεύματι γίνεται καὶ ἐνεργεῖται. Τοῦτο καὶ ἐν Ψαλμοῖς ᾄδεται· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν·» καὶ ἐν τῷ ἑκατοστῷ τεσσαρακοστῷ ἑβδόμῳ ψαλμῷ· «Ἀποστελεῖ τὸν Λόγον αὐτοῦ, καὶ τήξει αὐτά· πνεύσει τὸ Πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα.» Καὶ ἐδικαιώθημεν δὲ, ὡς εἶπεν ὁ Ἀπόστολος, «ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν.» Ἀδιαίρετον γάρ ἐστι τοῦ Λόγου τὸ Πνεῦμα. Ἀμέλει λέγοντος τοῦ Κυρίου, «Ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ,» συνεισέρχεται τὸ Πνεῦμα οὐκ ἄλλως ἢ ὡς ὁ Υἱὸς ἐν ἡμῖν οἰκήσων, γράφοντος Ἐφεσίοις τοῦ Παύλου· «Ἵνα δῴη ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιωθῆναι διὰ τοῦ Πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, κατοικῆσαι τὸν Χριστόν.» Τοῦ δὲ Υἱοῦ ἐν ἡμῖν ὄντος, ἔτι καὶ ὁ Πατὴρ, λέγοντος τοῦ Υἱοῦ· «Ἐγὼ ἐν τῷ Πα τρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί.» ∆ιὸ καὶ, γινομένου τοῦ Λόγου ἐν τοῖς προφήταις, ἐν αὐτῷ τῷ Πνεύματι τῷ ἁγίῳ προφητεύουσι. Τῆς γοῦν Γραφῆς λεγούσης, «Καὶ ἐγένετο Λόγος Κυρίου» πρὸς τόνδε τὸν προφήτην, δείκνυται προφητεύων ἐν τῷ Πνεύματι τῷ ἁγίῳ. Ἐν μὲν γὰρ τῷ Ζαχαρίᾳ γέγραπται· «Πλὴν τοὺς λόγους μου καὶ τὰ νόμιμά μου δέχεσθε, ὅσα ἐγὼ ἐντέλλομαι ἐν Πνεύματί μου τοῖς δούλοις μου τοῖς προφήταις·» ὅτε καὶ μετ' ὀλίγα αἰτιώμενος τὸν λαὸν ἔλεγε· «Καὶ τὴν καρδίαν αὐτῶν ἔταξαν ἀπειθῆ, τοῦ μὴ εἰσακούειν τοὺς νόμους μου καὶ τοὺς λόγους, οὓς ἐξαπέστειλε Κύριος παντοκράτωρ ἐν Πνεύματι αὐτοῦ ἐν χερσὶ τῶν προφητῶν αὐτοῦ τῶν ἔμπροσθεν·» ὁ δὲ Πέτρος ἐν ταῖς Πράξεσιν ἔλεγεν· «Ἄνδρες ἀδελφοὶ, ἔδει πληρωθῆναι τὴν Γραφὴν, ἣν προεῖπε τὸ Πνεῦμα τὸ ἅγιον.» Καὶ κοινῇ δὲ οἱ ἀπόστολοι ἐβόων οὕτως· «∆έσποτα, ὁ ποιήσας τὸν οὐρα νὸν, καὶ τὴν γῆν, καὶ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς, ὁ τοῦ πατρὸς ἡμῶν διὰ Πνεύματος ἁγίου στόματος ∆αβὶδ τοῦ παιδός σου εἰπών.» Καὶ ὁ Παῦλος, ἐν μὲν τῇ Ῥώμῃ γενόμενος, ἐπαῤῥησιά ζετο τοῖς ἐλθοῦσι πρὸς αὐτὸν Ἰουδαίοις· «Καλῶς τὸ Πνεῦμα τὸ ἅγιον ἐλάλησε διὰ Ἡσαΐου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν.» Τιμοθέῳ δὲ ἔγραφε· «Τὸ δὲ Πνεῦμα ῥητῶς λέγει, ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς ὑγιαινούσης πίστεως, προσέχοντες πνεύμασι πλάνης.» ∆ιὸ καὶ ὅταν λέγηται ἔν τισι τὸ Πνεῦμα γενέσθαι, νοεῖται ὁ Λόγος ἐν αὐτῷ διδοὺς τὸ Πνεῦμα. Τῆς γοῦν προφητείας πληρουμένης, «Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα,» ὁ Παῦλος ἔλεγε· «Κατὰ τὴν ἐπιχορηγίαν τοῦ Πνεύματος Ἰησοῦ Χριστοῦ εἰς ἐμέ·» καὶ πρὸς Κορινθίους δὲ ἔγραφεν· «Ἢ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ;» Εἰ δὲ Χριστὸς ἦν ὁ λαλῶν ἐν αὐτῷ, δῆλον, ὅτι Χριστοῦ ἦν τὸ Πνεῦμα τὸ λαλοῦν ἐν αὐτῷ· καὶ γὰρ τοῦ Χριστοῦ λαλοῦντος ἐν αὐτῷ ἐν ταῖς Πράξεσιν ἔλεγε πάλιν· «Καὶ νῦν ἰδοὺ δεδεμένος ἐγὼ τῷ Πνεύματι, πορεύομαι εἰς Ἱε ρουσαλὴμ, τὰ ἐν αὐτῇ συναντήσοντά μοι μὴ εἰδώς· πλὴν ὅτι τὸ Πνεῦμα τὸ ἅγιον κατὰ πόλιν δια μαρτύρεταί μοι λέγον, ὅτι δεσμὰ καὶ θλίψεις μέ νουσί με.» Ὅθεν, ἐὰν οἱ ἅγιοι λέγωσι· Τάδε λέγει Κύριος, οὐκ ἄλλως ἢ ἐν τῷ Πνεύματι τῷ ἁγίῳ λα λοῦσι· καὶ ἐν τῷ Πνεύματι λαλοῦντες, ἐν Χριστῷ ταῦτα λέγουσιν· ἐὰν δὲ καὶ ὁ Ἄγαβος ἐν ταῖς Πράξεσι λέγῃ· «Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον·» οὐκ ἄλλως ἢ τοῦ Λόγου γενομένου πρὸς αὐτὸν, τὸ Πνεῦμα ἐχορήγει λαλεῖν ἐν αὐτῷ καὶ διαμαρτύρασθαι τὰ μένοντα τὸν Παῦλον εἰς Ἱερουσαλήμ. Ἀμέλει, τοῦ Πνεύματος πάλιν διαμαρτυρουμένου τῷ Παύλῳ, ὁ αὐτὸς Χριστὸς ἐλάλει ἐν αὐτῷ, ὡς εἶναι τοῦ Λόγου τὴν ἐκ τοῦ Πνεύματος γινομένην διαμαρτυρίαν. Οὕτω καὶ ἐπὶ τὴν ἁγίαν Παρθένον Μαρίαν ἐπιδημοῦντος τοῦ Λόγου, συνεισήρχετο τὸ Πνεῦμα, καὶ Λόγος ἐν τῷ Πνεύματι ἔπλαττε καὶ ἥρμοζεν ἑαυτῷ τὸ σῶμα, συνάψαι θέλων καὶ προσενεγκεῖν δι' ἑαυτοῦ τὴν κτίσιν τῷ Πατρὶ, καὶ ἀποκαταλλάξαι τὰ πάντα ἐν αὐτῷ, «εἰρηνοποιήσας τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς.»