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Revealing the Father, for He is the Son, and by breathing giving the spiritual gifts and calling them the divine Spirit, He further showed that the Holy Spirit was united to Himself. Who, since He was also manifested having assumed our nature, not only showed through His works, but also proclaimed through His tongue the divinity of the Father and of the Spirit, and what is the sole cause and what things are from it.

After Him, the Holy Spirit has been manifested, providing by grace to the apostles the same glories of the same nature, the properties of the divinity, His natural and essential energies. For the kingdom of God, of which the saints here receive the earnest, as the divine Maximus says in his scholia To Thalassius, “is the participation by grace in what belongs to God by nature; which also from the beginning man, having been formed straightway by God, received by grace”; as also the divine Cyril says in his letter To Soïmus, writing that, “God, having formed man, brought him forth ensouled, having the spiritual gifts, wisdom, righteousness, and whatever things are essentially in God; for at the same time the Spirit placed life in the creature and divinely impressed His own characteristics upon it.” When, therefore, you hear Him saying that the Holy Spirit is poured forth from both, as essentially from the Father through the Son, piously consider that He teaches the impartation of these natural powers and energies of God, but not that the divine hypostasis of the Spirit is poured forth.

After the Son, then, the Holy Spirit has been manifested by providing the same powers and energies to the worthy; so that it might at once show that it too subsists in itself, and having made the disciples wise and clothed them with spiritual power, it might both make them understand and proclaim to all through them the preachings of the Savior, through which it too—not after the (p. 222) Son according to existence, but with the Son, nor as the Son, but in its own manner from the Father alone—is proclaimed as subsisting, being naturally united to Him and to the Son without separation and eternally. But why the Spirit was not immediately after the Father, although it too is immediately from the Father, but the Son was manifested first to the world, and why the theologians represent the things of the Spirit as from the Son, we have given the reasons in the preceding discourse.

But since the works of the tri-hypostatic divinity are common, and one of the works is also the manifestation, for this reason it both comes to us from itself and is sent from the Father and the Son, through whom is also manifested that which is manifested from itself, just as the Son before it. The Holy Spirit is therefore manifested as sent also from the Son, but it does not proceed. If this is not so, then let the sending and the mission according to it not be a manifestation, but a procession; since the Son was also sent previously by it, I mean the Holy Spirit and the Father; for He says, “The Lord has sent me, and his Spirit.” Is the Son, then, either begotten or proceeding from the Father and the Spirit? Away with the impiety. But if someone says that the Son was sent as man, the answer is near; for He was sent as man; “but if also as God, what of it? Consider the good pleasure of the Father to be the mission,” Gregory, the Theologian by surname, commands you, and I [consider] that of the Son and of the Spirit, being persuaded by him and by the truth.

Since, therefore, the Son is sent also as God and by both, the Father and the Spirit, from both of these, then, according to the Latins, He also has His generation, if indeed, because the Spirit is also sent by both. From the Father and the Son, from both of these it proceeds. And even if they should say that the sending is not

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Πατέρα δεικνύς, Υἱός γάρ, ἐμφυσήματι δέ διδούς τά πνευματικά χαρίσματα καί Πνεῦμα θεῖον αὐτά καλῶν, συνημμένον ἑαυτῷ προσεπεδείκνυ τό Πνεῦμα τό ἅγιον. Ὅς ἐπεί καί τήν ἡμετέραν ἀνειληφώς φύσιν ἐφανερώθη, οὐκ ἐδείκνυ μόνον διά τῶν ἔργων, ἀλλά καί διά γλώττης ἐκήρυττε τοῦ Πατρός καί τοῦ Πνεύματος τήν θεότητα καί τί τό μόνον αἴτιον καί τί τά ἐξ αὐτοῦ.

Μετ᾿ αὐτόν τό ἅγιον πεφανέρωται Πνεῦμα, τό αὐτά τῆς αὐτῆς φύσεως αὐχήματα καί αὐτό τοῖς ἀποστόλοις κατά χάριν παρέχον, τά τῆς θεότητος ἰδιώματα, τάς φυσικάς καί οὐσιώδεις αὐτοῦ ἐνεργείας. Ἡ γάρ τοῦ Θεοῦ βασιλεία, ἧς τούς ἀρραβῶνας οἱ ἅγιοι ἐνταῦθα κομίζονται, καθάπερ ὁ θεῖος Μάξιμος ἐν τοῖς Πρός Θαλάσσιον σχολίοις φησί, «τῶν προσόντων τῷ Θεῷ φυσικῶς κατά χάριν ἐστί μετάδοσις˙ ἅ καί τήν ἀρχήν εὐθύς παρά Θεοῦ πλασθείς ὁ ἄνθρωπος κατά χάριν εἴληφεν»˙ ὡς καί ὁ θεῖος Κύριλλος ἐν τῇ Πρός Σόϊμον ἐπιστολῇ φησι γράφων ὅτι, «πλάσας ὁ Θεός τόν ἄνθρωπον, ψυχωθέντα παρήγαγεν, ἔχοντα τάς πνευματικάς δωρεάς, σοφίαν, δικαιοσύνην καί ὅσα ἔνεστιν οὐσιωδῶς ἐν τῷ Θεῷ˙ ὁμοῦ γάρ καί ζωήν ἐνετίθει τό Πνεῦμα τῷ πλάσματι καί τούς ἑαυτοῦ χαρακτῆρας θεοπρεπῶς ἐνεσήμαινεν». Ὅταν οὖν ἀκούσῃς αὐτόν ἐξ ἀμφοῖν, ὡς ἐκ Πατρός οὐσιωδῶς δι᾿ Υἱοῦ προχεόμενον, τό Πνεῦμα τό ἅγιον λέγοντα, τήν τῶν φυσικῶν τούτων δυνάμεών τε καί ἐνεργειῶν τοῦ Θεοῦ μετάδοσιν, ἀλλά μή τήν θείαν τοῦ Πνεύματος ὑπόστασιν προχεῖσθαι διδάσκειν, εὐσεβῶς νόμισον.

Μετά τόν Υἱόν τοίνυν διά τοῦ τάς αὐτάς δυνάμεις καί ἐνεργείας τοῖς ἀξίοις παρέχειν τό ἅγιον πεφανέρωται Πνεῦμα˙ ὡς ἄν ἅμα τε δείξῃ καί αὐτό καθ᾿ ἑαυτό ὑφεστώς, καί τούς μαθητάς σοφίσαν καί πνευματικήν δύναμιν ἐνδύσαν, αὐτούς τε συνιέναι ποιήσῃ καί τοῖς πᾶσι δι᾿ αὐτῶν κηρύξῃ τά τοῦ Σωτῆρος κηρύγματα, δι᾿ ὧν καί αὐτό, οὐ μετά τόν (σελ. 222) Υἱόν κατά τήν ὕπαρξιν, ἀλλά μετά τοῦ Υἱοῦ, οὐδέ ὡς ὁ Υἱός, ἀλλ᾿ ἰδιοτρόπως ἐκ τοῦ μόνου Πατρός ὑφεστηκός κηρύττεται, συνημμένον ὄν φυσικῶς αὐτῷ καί τῷ Υἱῷ ἀδιαστάτως τε καί ἀϊδίως. ∆ι᾿ ὅ δέ οὐκ εὐθύς τό Πνεῦμα μετά τόν Πατέρα, καίτοι καί αὐτό ἀμέσως ὄν ἐκ τοῦ Πατρός, ἀλλ᾿ ὁ Υἱός πρότερος τῷ κόσμῳ πεφανέρωται, καί δι᾿ ὅ ἐκ τοῦ Υἱοῦ τά τοῦ Πνεύματος οἱ θεολόγοι παριστῶσιν, ἐν τῷ προτέρῳ λόγῳ τάς αἰτίας ἀποδεδώκαμεν.

Ἐπεί δέ τῆς τρισυποστάτου θεότητος τά ἔργα κοινά, ἕν δέ τῶν ἔργων καί ἡ φανέρωσις, διά τοῦτο παρ᾿ ἑαυτοῦ τε πρός ἡμᾶς ἥκει καί παρά τοῦ Πατρός καί τοῦ Υἱοῦ πέμπεται, δι᾿ ὧν καί φανεροῦται τό καί παρ᾿ ἑαυτοῦ φανερούμενον, καθάπερ καί ὁ Υἱός πρό αὐτοῦ. Φανεροῦται τοιγαροῦν καί ἐκ τοῦ Υἱοῦ πεμπόμενον τό Πνεῦμα τό ἅγιον, ἀλλ᾿ οὐκ ἐκπορεύεται. Εἰ δέ μή τοῦτο, μηδέ φανέρωσις ἡ ἀποστολή καί ἡ κατ᾿ αὐτήν ἔκπεμψις, ἀλλ᾿ ἐκπόρευσις˙ ἐπεί καί ὁ Υἱός ἐπέμφθη πρότερον παρ᾿ αὐτοῦ, τοῦ ἁγίου λέγω Πνεύματος καί τοῦ Πατρός˙ «Κύριος γάρ», φησίν, «ἐπέσταλκέ με καί τό Πνεῦμα αὐτοῦ». Ἄρ᾿ ἐκ τοῦ Πατρός καί τοῦ Πνεύματος ὁ Υἱός ἤ γεννᾶται ἤ ἐκπορεύεται; Ἄπαγε τῆς ἀσεβείας. Εἰ δέ λέγει τις ὡς ἄνθρωπον ἀπεστάλθαι τόν Υἱόν, ἐγγύς ἡ ἀπάντησις˙ ἀπεστάλη μέν γάρ ὡς ἄνθρωπος˙ «εἰ δέ καί ὡς Θεός, τί τοῦτο; Τήν εὐδοκίαν τοῦ Πατρός ἀποστολήν εἶναι νόμισον», Γρηγόριός σοι διακελεύεται ὁ τῆς θεολογίας ἐπώνυμος, κἀγώ τήν τοῦ Υἱοῦ καί τοῦ Πνεύματος, ἐκείνῳ καί τῇ ἀληθείᾳ πειθόμενος.

Ἐπεί οὖν καί ὡς Θεός ὁ Υἱός ἀποστέλλεται καί παρ᾿ ἀμφοτέρων, Πατρός καί Πνεύματος, παρ᾿ ἀμφοτέρων τούτων λοιπόν κατά Λατίνους ἔχει καί οὗτος τήν γέννησιν, εἴπερ, ὅτι καί τό Πνεῦμα παρ᾿ ἀμφοτέρων ἀποστέλλεται. Πατρός τε καί Υἱοῦ, παρ᾿ ἀμφοτέρων ἐκπορεύεται τούτων. Κἄν εἰ λέγοιεν μή τήν ἀποστολήν