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saying that it is not lawful for one who owes not to pay, especially to one's parents; the priests, innovating, were teaching to neglect one's parents rather than to offer a gift, and they instructed children to say to their parents, "The things that we have, is a gift, and whatever you will receive from us, this you are taking away from the gift that has already been promised, or dedicated, as if from God; for we are bound, he says, by the word concerning a vow, which commands to pay what has been vowed." Therefore, God the Word having come, who wished Himself to be honored not out of a lack of parents, nor that fathers should be less honored than sons, nor these than those, and having found the aforementioned impious tradition of the priests, 39.748 which was contrary to His holy commandment, He rebukes the things that have been mentioned. CHAPTER 25. Therefore, since extraordinary proofs testify that the Holy Spirit has co-eternally appeared from the one and highest divine nature, and has, according to both substance and power, infinity, and incorruptibility, and self-determination, and goodness, and holiness, and all the things previously mentioned unchangeably with respect to the Father and the Son, so that it is known from Him that God dwells in us; and since the Father manifestly testifies, by showing that it is His Spirit, that it is also consubstantial with Him, and is uncreated God; and since the Son has not disdained, because of the fellowship with it of divinity, and kingship, and glory; both to be anointed in it, and to have it abiding with Him, and through Himself to announce beforehand its coming, and to assign to it equal honor, which the Apostle also preserved, and furthermore he also wrote of its fellowship and unity; and likewise since all the other Scriptures declare that there is one divine nature, and speak of one name for the all-honorable Trinity, and rank it in so many and so great gifts, either with the Son, or even mentioning it by itself in divine works and powers, and call it pre-eminently Holy Spirit, Spirit of God, and from God, and that which proceeds from the Father, and one Spirit, and Spirit of truth, and divine Spirit, and Breath of the Almighty, which even alone are sufficient against all heretical perversions; and since they testify that it makes us sons of God, and deifies, and liberates, and re-creates, and deems worthy of the remission of sins, and provides wisdom and knowledge, and sanctifies all that has been made, and fills the world, and holds all things together, and it has established the heavens and strengthened the powers, and they were opened to it as it descended, and from the foundation of the world, being borne over the waters, it was sanctifying them, and it inspired and sent prophets and apostles, as Lord, and works together with the Father and the Son, and alone knows the things of God, just as the Only-begotten, and breathes where it has been said before, and bestows divine gifts as it wills, and has the faithful man as a temple equally with the Father, and just as holy Pascha is for the honor and glory of the divinity of the Only-begotten, so also the feast of Pentecost for the Spirit was celebrated from the beginning, and Gabriel ministers to it, as to the almighty God the Father; how, according to the heretics, is He who deifies us not God? And not Lord, who liberates us? And not king and glorified, who is not hymned with creation, who will deem us worthy through baptism to reign with and be glorified with Christ? For indeed, in all the things previously said concerning the divine Spirit, nothing proper to created things is found, nor has it happened for the heavenly powers to be mentioned together in a divine gift, or work, or doxology with God 39.749 the Father, and the Son. But the things not proper to created things, it is clear that they are proper to God alone; But God is not created. But those who call it a creature, or a servant—for it is the same thing—and do not confess it as God and glorify it, are cast out together with the servitude of Hagar, and are condemned with that of Ham, hearing: "Cursed be Ham; he shall be a servant to his brothers;" and are enrolled with Simon Magus, of the

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λεγόντων, ὅτι οὐ θεμιτὸν τὸν ὀφείλοντα μὴ ἀποτῖσαι, μάλιστα τοῖς γενομένοις· οἱ ἱερεῖς νεαλογοῦντες ἐδίδασκον, ὥστε τοὺς γενομένους μᾶλλον ἢ τὸ προσφέρειν δῶρον παραβλέπειν, καὶ τέκνοις ὑπετίθεντο λέγειν τοκεῦσιν, ὅτι Τὰ προσόντα ἡμῖν, δῶρόν ἐστιν, καὶ ὅπερ ἐὰν λήψεσθε παρ' ἡμῶν, τοῦτο ἀπὸ τοῦ δώρου τοῦ ἤδη ὑποσχεθέντος, ἢ ἀνατεθέντος, ὥσπερ τῷ Θεῷ ἀφαιρεῖσθε· κατεχόμεθα γὰρ, φησὶν, τῷ περὶ εὐχῆς λόγῳ, τῷ κελεύοντι, εὐξάμενον ἀποδιδόναι. Ἐλθὼν οὖν ὁ Θεὸς Λόγος ὁ μὴ ἐξ ἐνδείας γονέων αὐτὸς τιμᾶσθαι βουλόμενος, μήτε πατέρας υἱῶν ἀτιμοτέρους ὑπάρχειν, ἀλλὰ μήτε τούτους ἐκείνων, καὶ τὴν προλεχθεῖσαν εὑρὼν ἀσεβῆ τῶν ἱερέων παράδοσιν, 39.748 ἐναντίως ἔχουσαν πρὸς τὴν ὁσίαν αὐτοῦ ἐντολὴν, ἐγκαλεῖ τὰ μνημονευθέντα. ΚΕΦ. ΚΕʹ. Ὑπερφυῶν τοίνυν ἀποδείξεων μαρτυρουσῶν, ὅτι ἐκ τῆς μιᾶς καὶ ἀνωτάτω θεϊκῆς φύσεως ἐξεφάνη συναϊδίως τὸ ἅγιον Πνεῦμα, καὶ ἔχει κατά τε τὴν οὐσίαν καὶ τὴν δύναμιν τὸ ἄπειρον, καὶ τὸ ἄφθαρτον, καὶ τὸ αὐτεξούσιον, καὶ τὸ ἀγαθὸν, καὶ τὸ ἅγιον, καὶ τὰ προειρημένα πάντα ἀπαραλλάκτως πρὸς τὸν Πατέρα καὶ τὸν Υἱὸν οὕτως, ὥστε ἐξ αὐτοῦ γνωρίζεσθαι τὸν Θεὸν οἰκεῖν ἐν ἡμῖν· καὶ τοῦ Πατρὸς ἐκφανῶς διὰ τοῦ δεικνύειν Πνεῦμα αὐτοῦ εἶναι αὐτὸ μαρτυροῦντος, ὅτι καὶ ὁμοούσιον αὐτῷ, καὶ Θεὸς ἀγένητός ἐστιν· οὐκ ἀπαξιώσαντος δὲ οὔτε τοῦ Υἱοῦ, διὰ τὴν περὶ αὐτὸ τῆς θεότητος, καὶ βασιλείας, καὶ δόξης κοινωνίαν· καὶ ἐν αὐτῷ χρισθῆναι, καὶ ἔχειν αὐτὸ μένον παρ' αὐτῷ, καὶ δι' ἑαυτοῦ προεξαγγεῖλαι τὴν ἐπιδημίαν αὐτοῦ, καὶ τὴν ἰσοτιμίαν αὐτῷ ἀπονεῖμαι, ἣν καὶ ὁ Ἀπόστολος ἐφύλαξεν, ἔτι δὲ καὶ κοινωνίαν καὶ ἑνότητα αὐτοῦ ἔγραψεν· ὁμοίως δὲ καὶ πασῶν τῶν ἄλλων Γραφῶν μίαν εἶναι φύσιν θείαν δηλουσῶν, καὶ ἓν ὄνομα τῇ παντίμῳ Τριάδι λεγουσῶν, καὶ συνταττουσῶν αὐτὸ ἐν τοσούτοις καὶ τηλικούτοις χαρίσμασιν, ἢ μετὰ τοῦ Υἱοῦ, ἢ καὶ αὐτοῦ κατὰ μόνας ἐπὶ θεϊκῶν ἔργων καὶ δυνάμεων μνημονευουσῶν, καὶ καλουσῶν αὐτὸ κατ' ἐξαίρετον Πνεῦμα ἅγιον, Πνεῦμα τοῦ Θεοῦ, καὶ ἐκ τοῦ Θεοῦ, καὶ ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, καὶ Πνεῦμα ἓν, καὶ Πνεῦμα ἀληθείας, καὶ Πνεῦμα θεῖον, καὶ Πνοὴ τοῦ Παντοκράτορος, ἃ καὶ μόνα αὐτάρκη πρὸς πάσας αἱρετικὰς διαστροφάς· μαρτυρουσῶν δὲ, ὅτι τοῦ Θεοῦ ἡμᾶς υἱοὺς ποιεῖ, καὶ θεοποιεῖ, καὶ ἐλευθεροῖ, καὶ ἀνακτίζει, καὶ ἁμαρτιῶν ἀφέσεως ἀξιοῖ, καὶ σοφίαν καὶ γνῶσιν παρέχει, καὶ πᾶν τὸ πεποιημένον ἁγιάζει, καὶ πληροῖ τὴν οἰκουμένην, καὶ συνέχει τὰ πάντα, καὶ αὐτὸ τῶν οὐρανῶν ἥδρασεν καὶ ἐνίσχυσεν τὰς δυνάμεις, καὶ ἀνεῴχθησαν αὐτῷ καταβαίνοντι, καὶ ἀπὸ καταβολῆς κόσμου φερόμενον ἐπὶ τῶν ὑδάτων ἡγίαζεν αὐτὰ, καὶ προφήτας καὶ ἀποστόλους ἐνήχησεν καὶ ἔπεμψεν, ὡς ∆εσπότης, καὶ συνεργεῖ τῷ Πατρὶ καὶ τῷ Υἱῷ, μόνος τε οἶδεν τὰ τοῦ Θεοῦ, καθὰ ὁ Μονογενὴς, καὶ πνεῖ ἔνθα προείρηται, καὶ θεϊκὰ δωρεῖται ὡς βούλεται, καὶ ναὸν ἔχει τὸν πιστὸν ἄνθρωπον ἴσως τῷ Πατρὶ, καὶ καθάπερ εἰς τιμὴν καὶ δόξαν τῆς τοῦ Μονογενοῦς θεότητος τὸ ἅγιον Πάσχα, οὕτω καὶ τοῦ Πνεύματος ἡ ἑορτὴ τῆς Πεντηκοστῆς ἐξ ἀρχῆς ἐπετελέσθη, καὶ διακονεῖ αὐτῷ ὁ Γαβριὴλ, ὡς τῷ παντοκράτορι Θεῷ Πατρί· πῶς κατὰ αἱρετικοὺς οὐ Θεὸς ὁ ἡμᾶς θεοποιῶν; καὶ οὐ Κύριος ὁ ἡμᾶς ἐλευθερῶν; καὶ οὐ βασιλεὺς καὶ δοξαζόμενος ὁ μὴ ὑμνῶν μετὰ τῆς κτίσεως, ὁ ἡμᾶς διὰ τοῦ βαπτίσματος συμβασιλεύσειν καὶ συνδοξασθήσεσθαι Χριστῷ καταξιώσων; Καὶ γὰρ ἐν πᾶσιν τοῖς προλεχθεῖσιν περὶ τοῦ θείου Πνεύματος, οὐδὲν ἴδιον κτισμάτων εὑρίσκεται, οὐδ' ὑπῆρξεν οὐρανίοις δυνάμεσιν συμμνημονεύεσθαι ἐπὶ θεϊκῆς δωρεᾶς, ἢ ἐνεργείας, ἢ δοξολογίας μετὰ τοῦ Θεοῦ 39.749 καὶ Πατρὸς, καὶ τοῦ Υἱοῦ. Τὰ δὲ μὴ ἴδια τῶν ποιημάτων, δῆλον, ὅτι Θεοῦ μόνου ἴδια ὑπάρχει· Θεὸς δὲ οὐ κτίζεται. Ἀλλ' οἱ κτίσμα, ἢ δοῦλον λέγοντες ταυτὸν γάρ ἐστι, καὶ μὴ θεολογοῦντες καὶ δοξάζοντες αὐτὸ, τῇ τε δουλείᾳ τῆς Ἄγαρ συνεκβάλλονται, καὶ τῇ τοῦ Χὰμ κατακρίνονται, ἀκούοντες· "Ἐπικατάρατος Χὰμ δουλεύσει τοῖς ἀδελφοῖς αὐτοῦ·" μετὰ Σίμωνός τε τοῦ Μάγου ἀναγράφονται, τοῦ