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he furthermore testified in the speech he made to the Jews in Rome, when he says, The Holy Spirit rightly spoke concerning you that, 'With hearing you will hear and will not understand', showing, as I think, through Holy Scripture itself, that every more divine vision and every theophany and every word spoken from the person of God is understood of the Father and of the Son 194 and of the Holy Spirit. For this reason, when David said that They provoked God in the desert and angered him in a waterless land, the Apostle refers to the Holy Spirit the things done by the Israelites against God, having written in these words: Therefore, as the Holy Spirit says, 'Do not harden your hearts, as in the rebellion, on the day of testing in the wilderness, where your fathers tested me', and he attributes everything else to the person of the Holy Spirit, which the prophecy refers to God. But those who babble to us of three gods through such doctrines have perhaps not yet even 195 been taught to count. For if the Son and the Father are not divided from one another into a dual meaning (for they are one and not two, according to the Lord's voice), and the Holy Spirit is also one, how is the one, when added to the one, split into the number of three gods? Or is it entirely clear that no one would charge us with the number of three gods, without first constructing a dyad of gods in his own doctrine.

For the one added to the two produces the triad of gods. But for those by whom one God is worshipped in the name of the Father and of the Son and of the Holy Spirit, what place is there for the accusation of three gods? 196 But let us take up again the whole argument of Eunomius. "Having come into being," he says, "from the only God through the only-begotten [this too]." What then is the proof that this too is among the things that have come into being from the only-begotten? They will certainly say that all things have come into being through him, and that in "all things" this too is included. To them we will say that All things came into being through him, as many things as came into being, and there came into being, as Paul says, things visible and invisible, thrones, principalities, authorities, dominions, powers, and in the things enumerated, through "thrones" and "powers" the Cherubim and the Seraphim are included by Paul. Up to this point are the 197 "all things". But the Holy Spirit, as being above the nature of things that have come into being, Paul passed over in silence in his enumeration of beings, indicating to us through his words neither that it came into being nor that it was subjected; but just as the prophet names the Holy Spirit "good" and "upright" and "governing," indicating by "governing" its ruling nature, so also the apostle, by determining that it "works all things in all as it wills," bears witness to the authentic authority in the dignity of the Spirit. And the Lord makes its self-determined power and operation manifest 198 in his discourse to Nicodemus, saying that The Spirit blows where it wishes. How then does Eunomius determine that this too is one of the things that have come into being from the Son, condemned to eternal subjection? For "once for all," he says, "subjected," I know not to what kind of subjection he yoked that which is governing and ruling. For such a term is of many meanings in Holy Scripture and is understood and spoken of in many ways. For the prophet says that even irrational nature is subjected, and he brings those conquered in war under the same name, and the apostle legislates that Slaves be subject to their own masters, and he commands that those who preside in the priesthood keep their children in subjection, so that the disorder that arises from them does not pass on to the fathers, in the likeness of the sons of Eli the priest 199. But also the subjection of all men to God, when we all, having been united to one another through faith, become one body of the Lord who is in all, the apostle calls the subjection of the Son to the Father, since the worship offered with one accord by all to the Son—by those in heaven and on earth and under the earth—passes on to the glory of the Father, with Paul having spoken thus, that "to him"

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προσεμαρτύρησεν ἐν τῇ γενομένῃ αὐτῷ πρὸς τοὺς Ἰουδαίους κατὰ τὴν Ῥώμην δημηγορίᾳ, ὅτε φησὶ Καλῶς εἶπε περὶ ὑμῶν τὸ πνεῦμα τὸ ἅγιον ὅτι Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, δεικνὺς ὡς οἶμαι δι' αὐτῆς τῆς ἁγίας γραφῆς, ὅτι πᾶσα ὀπτασία θειο τέρα καὶ πᾶσα θεοφάνεια καὶ πᾶς λόγος ἐκ προσώπου θεοῦ λεγόμενος ἐπὶ τοῦ πατρὸς νοεῖται καὶ ἐπὶ τοῦ υἱοῦ 194 καὶ ἐπὶ τοῦ πνεύματος τοῦ ἁγίου. διὰ τοῦτο τοῦ ∆αβὶδ εἰπόντος ὅτι Παρώργισαν τὸν θεὸν ἐν τῇ ἐρήμῳ καὶ παρώ ξυναν αὐτὸν ἐν γῇ ἀνύδρῳ, ὁ ἀπόστολος εἰς τὸ πνεῦμα τὸ ἅγιον ἀναφέρει τὰ παρὰ τῶν Ἰσραηλιτῶν κατὰ τοῦ θεοῦ γεγενημένα, οὕτω γράψας τῷ ῥήματι· ∆ιό, καθὼς λέγει τὸ πνεῦμα τὸ ἅγιον, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, καὶ τὰ ἄλλα πάντα τῷ προσώπῳ τοῦ ἁγίου πνεύματος ἀνατίθησιν, ὅσα ἡ προφητεία πρὸς θεὸν ἀναφέρει. οἱ δὲ τρεῖς ἡμῖν θεοὺς διὰ τῶν τοιούτων ἐπιθρυλοῦντες δογμάτων οὔπω τάχα οὐδὲ 195 ἀριθμεῖν ἐδιδάχθησαν. εἰ γὰρ ὁ υἱὸς καὶ ὁ πατὴρ οὐ μερίζονται ἀπ' ἀλλήλων εἰς δυϊκὴν σημασίαν (ἓν γάρ εἰσι καὶ οὐχὶ δύο κατὰ τὴν τοῦ κυρίου φωνήν), ἓν δὲ καὶ τὸ πνεῦμα τὸ ἅγιον, πῶς τὸ ἓν τῷ ἑνὶ συντιθέμενον εἰς τριῶν θεῶν ἀριθμὸν διασχίζεται; ἢ δῆλον πάντως ἐστὶν ὅτι οὐκ ἄν τις ἐπικαλέσειεν ἡμῖν τριῶν θεῶν ἀριθμόν, μὴ πρότερον αὐτὸς θεῶν δυάδα ἐν τῷ ἰδίῳ δόγματι κατασκευάζων.

Τοῖς γὰρ δύο τὸ ἓν συντιθέμενον τὴν τριάδα τῶν θεῶν ἀπερ γάζεται. παρ' ὧν δὲ εἷς προσκυνεῖται θεὸς ἐπ' ὀνόματι πατρὸς καὶ υἱοῦ καὶ πνεύματος ἁγίου, ποίαν ἔχει χώραν ἡ τῶν τριῶν θεῶν κατηγορία; 196 Ἀλλ' ἐπαναλάβωμεν πάντα τοῦ Εὐνομίου τὸν λόγον. γενόμενος, φησί, παρὰ τοῦ μόνου θεοῦ διὰ τοῦ μονογενοῦς [καὶ τοῦτο]. τίς οὖν ἡ ἀπόδειξις τοῦ καὶ τοῦτο ἐν τῶν παρὰ τοῦ μονογενοῦς γεγονότων εἶναι; πάντα δι' αὐτοῦ γεγενῆσθαι πάντως ἐροῦσιν, ἐν δὲ τοῖς πᾶσι συμπεριειλῆφθαι καὶ τοῦτο. πρὸς οὓς ἐροῦμεν ὅτι Πάντα δι' αὐτοῦ ἐγένετο, ὅσα ἐγένετο, ἐγένετο δέ, καθὼς ὁ Παῦ λός φησιν, ὁρατά τε καὶ ἀόρατα, θρόνοι ἀρχαὶ ἐξουσίαι κυριότητες δυνάμεις, ἐν δὲ τοῖς ἀπηριθμημένοις διὰ τῶν θρόνων τε καὶ τῶν δυνάμεων τὰ Χερουβὶμ καὶ τὰ Σεραφὶμ ὑπὸ τοῦ Παύλου κατείλεκται. ἕως τούτου τὰ 197 πάντα. τὸ δὲ πνεῦμα τὸ ἅγιον ὡς ὑπὲρ τὴν φύσιν τῶν γεγονότων ἐν τῇ ἀπαριθμήσει τῶν ὄντων ὁ Παῦλος ἀπεσιώ πησεν, οὔτε τὸ γενέσθαι οὔτε τὸ ὑποτετάχθαι διὰ τῶν ἑαυτοῦ λόγων ἡμῖν ἐνδειξάμενος· ἀλλ' ὥσπερ ὁ προφήτης ἀγαθὸν καὶ εὐθὲς καὶ ἡγεμονικὸν ὀνομάζει τὸ πνεῦμα τὸ ἅγιον, διὰ τοῦ ἡγεμονικοῦ τὸ ἀρχικὸν ἐνδεικνύμενος, οὕτω καὶ ὁ ἀπόστολος πάντα ἐν πᾶσιν ἐνεργεῖν καθὼς βούλεται διοριζόμενος τὴν αὐθεντικὴν ἐξουσίαν προσμαρτυρεῖ τῇ ἀξίᾳ τοῦ πνεύματος. ὁ δὲ κύριος τὴν αὐτεξούσιον αὐτοῦ δύνα μίν τε καὶ ἐνέργειαν ἐν τῷ πρὸς Νικόδημον λόγῳ φανερὰν 198 ποιεῖ λέγων ὅτι Τὸ πνεῦμα ὅπου θέλει πνεῖ. πῶς οὖν ὁ Εὐνόμιος ἓν καὶ τοῦτο τῶν γεγονότων εἶναι παρὰ τοῦ υἱοῦ διορίζεται, τῇ ἀϊδίῳ ὑποταγῇ καταδεδικασμένον; καθ άπαξ γάρ, φησίν, ὑποτεταγμένον, οὐκ οἶδα ποίῳ τῆς ὑποταγῆς εἴδει τὸ ἡγεμονικόν τε καὶ ἀρχικὸν ὑποζεύξας. πολύσημος γὰρ ἡ τοιαύτη φωνὴ παρὰ τῇ ἁγίᾳ γραφῇ καὶ πολυτρόπως νοουμένη καὶ λεγομένη. καὶ γὰρ καὶ τὴν ἄλογον φύσιν ὑποτετάχθαι φησὶν ὁ προφήτης, καὶ τοὺς ἐν πολέμῳ κεκρατημένους τῷ αὐτῷ ὑπάγει ὀνόματι, καὶ ∆ού λους τοῖς ἰδίοις δεσπόταις ὑποτάσσεσθαι, νομοθετεῖ ὁ ἀπό στολος, καὶ τὰ τέκνα ἐν ὑποταγῇ ἔχειν τοὺς τῆς ἱερωσύ νης προεστηκότας διακελεύεται, ὡς τῆς γινομένης παρ' αὐτῶν ἀταξίας καθ' ὁμοιότητα τῶν Ἠλεὶ τοῦ ἱερέως παί 199 δων εἰς τοὺς πατέρας διαβαινούσης. ἀλλὰ καὶ πάντων τῶν ἀνθρώπων τὴν πρὸς τὸν θεὸν ὑποταγήν, ὅταν ἑνωθέντες οἱ πάντες ἀλλήλοις διὰ τῆς πίστεως ἓν σῶμα τοῦ κυρίου τοῦ ἐν πᾶσιν ὄντος γενώμεθα, τοῦ υἱοῦ πρὸς τὸν πατέρα ὑπο ταγὴν ὁ ἀπόστολος λέγει, τῆς παρὰ πάντων ὁμοθυμαδὸν γινομένης τῷ υἱῷ προσκυνήσεως παρά τε τῶν ἐπουρανίων καὶ τῶν ἐπιγείων καὶ τῶν καταχθονίων εἰς τὴν τοῦ πατρὸς δόξαν διαβαινούσης, οὕτως εἰπόντος τοῦ Παύλου ὅτι Αὐτῷ