58. It is, however, asked by our opponents, how it is that Scripture nowhere describes the Spirit as glorified together with the Father and the Son, but carefully avoids the use of the expression “with the Spirit,” while it everywhere prefers to ascribe glory “in Him” as being the fitter phrase. I should, for my own part, deny that the word in [or by] implies lower dignity than the word “with;” I should maintain on the contrary that, rightly understood, it leads us up to the highest possible meaning. This is the case where, as we have observed, it often stands instead of  with ; as for instance, “I will go into thy house in burnt offerings,”  1  Ps. lxvi. 13, LXX. instead of  with burnt offerings and “he brought them forth also by silver and gold,”  2  Ps. cv. 37. that is to say  with silver and gold and “thou goest not forth  in our armies”  3  Ps. xliv. 9. instead of  with our armies, and innumerable similar passages. In short I should very much like to learn from this newfangled philosophy what kind of glory the Apostle ascribed by the word  in , according to the interpretation which our opponents proffer as derived from Scripture, for I have nowhere found the formula “To Thee, O Father, be honour and glory, through Thy only begotten Son,  by [or  in ] the Holy Ghost,”—a form which to our opponents comes, so to say, as naturally as the air they breathe. You may indeed find each of these clauses separately,  4  In Eph. ii. 18 they are combined, but no Scriptural doxology uses ἐν of the Spirit. but they will nowhere be able to show them to us arranged in this conjunction. If, then, they want exact conformity to what is written, let them give us exact references. If, on the other hand, they make concession to custom, they must not make us an exception to such a privilege.

[58] Πῶς οὖν, φησίν, ἡ Γραφὴ οὐδαμοῦ συνδοξαζόμενον Πατρὶ καὶ Υἱῷ τὸ Πνεῦμα παρέδωκεν, ἀλλὰ πεφυλαγμένως ἐξέκλινε τὸ ‘σὺν τῷ Πνεύματι’ εἰπεῖν; πανταχοῦ δὲ τὸ ἐν αὐτῷ δοξάζειν ὡς ἁρμοδιώτερον προετίμησεν; Ἐγὼ δὲ οὐδ' ἂν αὐτὸς φαίην ἀτιμοτέρας εἶναι διανοίας παραστατικὴν τὴν ἐν συλλαβήν, ἀλλ' ὑγιῶς ἐκλαμβανομένην πρὸς τὸ μέγιστον ὕψος ἀνάγειν τὰς διανοίας: ὅπου γε καὶ ἀντὶ τῆς σύν, πολλαχοῦ κειμένην αὐτὴν τετηρήκαμεν. Ὡς τό: «Εἰσελεύσομαι εἰς τὸν οἶκόν σου ἐν ὁλοκαυτώμασιν», ἀντὶ τοῦ μετὰ ὁλοκαυτωμάτων. Καὶ «ἐξήγαγεν αὐτοὺς ἐν ἀργυρίῳ καὶ χρυσίῳ», τουτέστι μετὰ ἀργυρίου καὶ χρυσίου. Καὶ τό: «Οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν», ἀντὶ τοῦ σὺν ταῖς δυνάμεσιν ἡμῶν, καὶ μυρία τοιαῦτα. Ὅλως δὲ ἡδέως ἂν μάθοιμι παρὰ τῆς νέας σοφίας, ποίαν δοξολογίαν ὁ ἀπόστολος διὰ τοῦ ἐν ῥήματος ἀπεπλήρωσε, κατὰ τὸν τύπον ὃν οὗτοι νῦν ὡς ἐκ τῆς Γραφῆς ἀναφέρουσιν. Οὐδαμοῦ γὰρ εὗρον λεγόμενον τό: ‘σοὶ τῷ Πατρὶ ἡ τιμὴ καὶ ἡ δόξα διὰ τοῦ μονογενοῦς σου Υἱοῦ ἐν τῷ ἁγίῳ Πνεύματι’, ὅπερ τούτοις ἐστὶ νῦν καὶ αὐτῆς, ὡς εἰπεῖν, τῆς ἀναπνοῆς συνηθέστερον. Διεσπασμένως μὲν γὰρ τούτων ἕκαστόν ἐστιν εὑρεῖν: συνημμένως δὲ ἐν τῇ συντάξει ταύτῃ οὐδαμοῦ δεικνύειν ἕξουσιν. Ὥστε εἰ μὲν ἀκριβολογοῦνται περὶ τὰ ἔγγραφα, δειξάτωσαν πόθεν λέγουσιν. Εἰ δὲ συγχωροῦσι τῇ συνηθείᾳ, μηδὲ ἡμᾶς ἐξειργέτωσαν.