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Lord," as to the Son who is a minister and holds the second place, through whom all things were made; and the phrase, "in whom," thirdly, by a descent, to the Holy Spirit; for in Him, he says, all glory is sent up, having been prompted to this also from the writings of Paul, both from the one to the Ephesians containing the exhortation, which is in these words: "Grieve not the Holy Spirit of God, in whom you were sealed for the day of redemption;" and from the one to the Corinthians, containing such teaching: "For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit." But not even this is entirely theirs. For the variations of the words are not for the lessening of the Son and of the Holy Spirit; for both words are proper to each hypostasis; for if all things are from God, as is indeed true, how are all things from above through the Son? And if he knew that He was to be numbered among the created gods, why did he not mix Him with the others, and not unite Him with the Father? But they are so spoken, on the one hand, that no confusion of the divine hypostases might be conceived, but that each might be distinguished; on the other hand, for the casting out of the polytheism of the Greeks through the phrase, "One God the Father;" and of the Jews' rejection of Christ through the phrase, "One Lord Jesus Christ;" and of the folly of the Montanists, who were about to worship the three all-hymned hypostases as one person, through the phrase, "One," and "One," and "One;" and of the madness of Sabellius, who imagined that the God Logos is without substance, like an uttered word that is dissolved and poured out into the air, thus; that the Apostle, keeping the bond of divine peace, again bringing both these words together, refers them to the one most ineffable God, writing to the Romans: "For from Him, and through Him, and to Him are all things; to Him be glory forever. Amen;" and to the Ephesians: "One God and Father of all, who is over all, and through all, and in all;" saying that "through all" is not alien from "over all," nor "in all" from "through all." For 39.925 creation is not separated from Him who is "over all," which the God Logos, who is "through all," brought into being, and the Spirit of God, who is "in all," fills, sustains, sanctifies, and gives life. For this very reason, following the ordinance of the Lord concerning baptism, having written his second epistle to the same Corinthians, he preserved the equal honor for the Trinity, saying: "The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all." Herein the sameness of the divinity, and the simplicity of the faith, almost placing the Son before the Father, but also assigning equal worship to the Holy Spirit, and saying that there is unity and communion with Him. And what is this? Of substance, of kingdom, of will, and of the glory that is sent up. But let us recall the problem from the beginning. He writes: "One God the Father," and "one Lord Jesus Christ;" not as if the name of "divinity" were superior, or the name of "lordship" held the first place, nor as if it were fitting for the Father alone to be called "God," and for the Son alone to be called "Lord," for both are proper to both; but so that both the distinct subsistence of the hypostases, and their being in one divinity and lordship might be declared. Indeed, according to them, if the Son is not God by nature, neither is the Father Lord—but may He be merciful to us, who are compelled to utter such things on account of their folly—and since "God" and "Lord" happen to be the same, and as one does not differ from the other, nor is separated at all, Scripture places "the Lord" before "the God," according to Moses who says: "The Lord your God, the Lord is one;" and again: "How should one chase a thousand, and two put ten thousand to flight, unless the Lord had delivered them up, and God had sold them?" and according to the psalmist in the 7th psalm: "O Lord my God, if I have done this." But according to Joshua the son of Nun, the worship which is owed to God alone, is offered to the Lord; and certainly as to God. For it has: "You are witnesses against yourselves,

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Κύριος,» ὡς ὑπουργῷ καὶ δευτέρως ἔχοντι τῷ Υἱῷ, δι' οὗ τὰ πάντα ἐγένετο· τὸ δὲ, «ἐν ᾧ,» τρίτως καθ' ὑπόβασιν τῷ ἁγίῳ Πνεύματι· ἐν αὐτῷ γὰρ, φησὶν, πᾶσα δόξα ἀναπέμπεται ὁρμηθέντες καὶ πρὸς τοῦτο ἀπὸ τῶν Παύλου γραμμάτων, τῶν τε πρὸς Ἐφεσίους ἐχόντων παραίνεσιν, οὖσαν ἐν τούτοις· «Μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως·» τῶν τε πρὸς Κορινθίους, ἐχόντων διδασκαλίαν τοιάνδε· «Οὐ γάρ ἐστιν ἡ βασιλεία τοῦ Θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη, καὶ εἰρήνη, καὶ χαρὰ ἐν Πνεύματι ἁγίῳ.» Οὐδὲν δὲ οὐδὲ τοῦτο αὐτῶν ἐστιν παντελῶς. Αἱ γὰρ τῶν λέξεων ἐναλλαγαὶ, οὐ δι' ἐλάττωσιν τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματός εἰσιν· ἀμφότεραι γὰρ αἱ λέξεις οἰκείως ἔχουσι πρὸς ἑκάστην ὑπόστασιν· εἰ γὰρ τὰ πάντα ἐκ τοῦ Θεοῦ, ὥσπερ οὖν ἀληθὲς, πῶς ἄνωθεν τὰ πάντα διὰ τοῦ Υἱοῦ; καὶ εἰ ἠπίστατο τοῖς εἰσποιητοῖς θεοῖς ἐναριθμεῖσθαι αὐτὸν, τί μὴ τοῖς ἄλλοις ἀνέμιξεν, καὶ μὴ τῷ Πατρὶ συνήνωσεν; Ἀλλ' οὕτως εἴρηνται, τοῦτο μὲν διὰ τὸ μὴ σύγχυσιν νοῆσαι τῶν θείων ὑποστάσεων, ἑκάστην δὲ διευκρινηθῆναι· τοῦτο δὲ διὰ τὸ ἐκβάλλεσθαι Ἑλλήνων μὲν τὴν πολυθεΐαν διὰ τοῦ, «Εἷς Θεὸς ὁ Πατήρ·» Ἰουδαίων δὲ τὴν περὶ τὸν Χριστὸν ἀθέτησιν διὰ τοῦ, «Εἷς Κύριος Ἰησοῦς Χριστός·» Μοντανιστῶν δὲ τὴν ἄνοιαν, μελλόντων τὰς τρεῖς πανυμνήτους ὑποστάσεις ὡς ἓν πρόσωπον θρησκεύειν, διὰ τοῦ, «Εἷς,» καὶ «Εἷς,» καὶ «Εἷς·» Σαβελλίου δὲ τὴν μανίαν ἀνούστατον εἶναι τὸν Θεὸν Λόγον, ὡς τὸν προφορικὸν τὸν ἀναλυόμενον καὶ ἀέρι συνεκχεόμενον, φαντασθέντος, οὕτως· ὅτι ὁ Ἀπόστολος τὸν σύνδεσμον τῆς θείας εἰρήνης φυλάττων, πάλιν ἀμφοτέρας τὰς λέξεις ταύτας συναγαγὼν, εἰς τὸν ἕνα ἀναπέμπει ἀῤῥητότατον Θεὸν, Ῥωμαίοις γράψας· «Ὅτι ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν·» καὶ Ἐφεσίοις· «Εἷς Θεὸς καὶ Πατὴρ πάντων, ὁ ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσιν·» οὐκ ἀλλότριον εἶναι λέγων τοῦ «ἐπὶ πάντων» τὸ «διὰ πάντων,» οὐδὲ τοῦ «διὰ πάντων» τὸ «ἐν πᾶσιν.» Οὐ 39.925 κεχώρισται γὰρ τοῦ «ἐπὶ πάντων» ἡ κτίσις, ἣν ὁ μὲν «διὰ πάντων» Θεὸς Λόγος εἰς τὸ εἶναι παρήγαγε, τὸ δὲ «ἐν ἅπασιν» Πνεῦμα τοῦ Θεοῦ πληροῖ, συνέχει, ἁγιάζει, καὶ ζωοποιεῖ. ∆ιά τοι τοῦτο ἐξακολουθῶν τῷ περὶ τὸ βάπτισμα θεσπίσματι τοῦ ∆εσπότου, τοῖς αὐτοῖς τὸ δεύτερον Κορινθίοις ἐπιστείλας, τῇ Τριάδι τὴν ἰσοτιμίαν ἐφύλαξεν, εἰπών· «Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν.» Ἐνταῦθα τὸ ταυτὸν τῆς θεότητος, καὶ τὸ ἁπλοῦν τῆς πίστεως μονονουχὶ τοῦ Πατρὸς προτάττων τὸν Υἱὸν, ἀλλὰ καὶ προσκύνησιν ἴσην ἀπονέμων τῷ ἁγίῳ Πνεύματι, καὶ ἑνότητα καὶ κοινωνίαν εἶναι λέγων αὐτῷ. Ποίαν δὲ ταύτην· Οὐσίας, βασιλείας, θελήματος, καὶ τῆς ἀναπεμπομένης δόξης. Ἐξ ὑπαρχῆς δὲ τοῦ προβλήματος μνημονεύσωμεν. Γράφει· «Εἷς Θεὸς ὁ Πατὴρ,» καὶ «εἷς Κύριος Ἰησοῦς Χριστός·» οὐχ ὡς τοῦ ὀνόματος «τῆς θεότητος» ὑπερέχοντος, ἢ πρωτεύοντος τοῦ ὀνόματος «τῆς κυριότητος,» οὐδ' ὡς ἁρμόζοντος μόνῳ μὲν τῷ Πατρὶ τὸ ἀκούειν «Θεὸς,» μόνῳ δὲ τῷ Υἱῷ τὸ καλεῖσθαι «Κύριος» ἀμφοτέρων γὰρ τὰ δύο ἴδια· ἀλλ' ὅπως καὶ τὸ ἰδιοσύστατον τῶν ὑποστάσεων, καὶ τὸ ἐν μιᾷ εἶναι αὐτὰς θεότητι καὶ κυριότητι ἀπαγγείλῃ. Ἐπείτοιγε, κατ' αὐτοὺς, εἰ μὴ ἔστιν φύσει Θεὸς ὁ Υἱὸς, οὐδὲ Κύριος ὁ Πατὴρ ἵλεως δὲ ἡμῖν εἴη, τοιαῦτα ἐξ ἀνάγκης διὰ τὴν ἀπόνοιαν φθεγγομένοις τὴν τούτων, ὡς ταυτὸν δὲ τυγχάνον «Θεὸς» καὶ «Κύριος, «καὶ ὡς θάτερον θατέρου μὴ διαφέρον, μηδὲ κεχωρισμένον ὡς ἐπίπαν, προτάττει ἡ Γραφὴ τὸ «ὁ Κύριος» τοῦ «ὁ Θεὸς,» κατὰ Μωϋσέα λέγοντα· «Κύριος ὁ Θεός σου, Κύριος εἷς ἐστιν·» καὶ πάλιν· «Πῶς διώξεται εἷς χιλίους, καὶ δύο μετακινήσουσιν μυριάδας, εἰ μὴ Κύριος παρέδωκεν αὐτοὺς, καὶ ὁ Θεὸς ἀπέδοτο αὐτούς;» καὶ κατὰ τὸν ψαλμῳδὸν ἐν ζʹ ψαλμῷ· «Κύριε ὁ Θεός μου, εἰ ἐποίησα τοῦτο.» Κατὰ δὲ Ἰησοῦν τὸν τοῦ Ναυὴ, ἡ λατρεία ἥτις ὀφείλεται μόνῳ Θεῷ, τῷ Κυρίῳ προσάγεται· πάντως δὲ ὡς Θεῷ. Ἔχει γάρ· «Μάρτυρες ὑμεῖς καθ' ἑαυτῶν,