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the Paraclete of the Only-begotten. {BAS.} This is another mode of impiety: to blaspheme doubly in one utterance, and having taken the debasement of the Holy Spirit as granted, to rush from there to the proof of the inferiority of the Only-begotten. And, as it seems, *The heavens declare the glory of God*; but the Holy Spirit proclaims the lessening of the glory of the Only-begotten. And the Lord, speaking about the Paraclete, says, *He will glorify me*; but the accusing tongue declares that He is an obstacle to the Son's comparison with the Father. For since, he says, the Son is the maker of the Spirit (but be merciful to us, O Lord, for what is being said), and this is such that it adds no dignity to the one who created it, for this reason He is not worthy to be compared with the Father, having been stripped of equality of rank by the worthlessness of what He made. Have you ever heard a more grievous blasphemy? Has anyone so openly fallen into the inescapable judgment for blasphemy against the Holy Spirit? 29.652 It was for Montanus alone to be so mad against the Spirit, both to insult it with humble names, and to debase its nature so much, as to say that dishonor is attached to the one who made it. Rather, even he would have avoided saying anything humble about the Spirit, so that he might not bring down his own pride. And about this we will speak at leisure. But to whom of all is this unclear, that no operation of the Son is cut off from the Father, nor is there anything among existing things belonging to the Son which is alienated from the Father? For *all things*, He says, *that are mine are yours, and yours are mine*. How then does he attribute the cause of the Spirit to the Only-begotten alone, and take its creation as an accusation against His nature? If, therefore, setting two principles in opposition to each other, he says these things, he will be crushed along with Manichaeus and Marcion; but if he derives existing things from one principle, what is said to have come into being from the Son has its reference back to the first cause. So even if we believe that all things were brought into being through the Word of God, we do not take away from God of all being the cause of all things. And how is the danger of separating the Spirit from God not obvious? The Apostle hands this down to us jointly, speaking now of Christ, now of God, in what he writes: *But if anyone does not have the Spirit of Christ, he is not his*; and again: *But you did not receive the spirit of the world, but the Spirit who is from God*; and the Lord says this of the Spirit of truth, since He himself is the truth, which proceeds from the Father. But this man, for the demolition of the glory of our Lord Jesus Christ, takes it away from the Father, and specially adds it to the Only-begotten for the demolition of His glory, insulting, as he thinks, expecting no vengeance for his wicked doctrines on the day of retribution. 29.653 AGAINST EUNOMIUS, BOOK 3. CONCERNING THE HOLY SPIRIT. {BAS.} Having at last had his fill of blasphemies against the Only-begotten, he has moved on to the Holy Spirit, discussing this too in a manner consistent with his whole purpose; and he writes thus: {EUN.} Since these things are sufficient for us concerning the Only-begotten, it would be logical to speak next about the Paraclete; not following the unexamined opinions of the many, but in all things preserving the teaching of the saints, from whom having learned that it is third in rank and order, we have believed it to be third in nature also. {BAS.} For that he does not think it necessary in the simple

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Μονογενοῦς τὸν Παράκλητον. {ΒΑΣ.} Ἄλλος οὗτος τρόπος τῆς ἀσεβείας· διπλᾶ βλασφημεῖν ἐν ἑνὶ ῥήματι, καὶ τὴν τοῦ ἁγίου Πνεύματος ἐξουδένωσιν ὡς ὁμολογουμένην λαβόντα, ἐντεῦθεν ὁρμῆσαι πρὸς τὴν ἀπόδειξιν τῆς τοῦ Μονο γενοῦς ἐλαττώσεως. Καὶ, ὡς ἔοικεν, Οἱ μὲν οὐρανοὶ διηγοῦνται δόξαν Θεοῦ· τὸ δὲ Πνεῦμα τὸ ἅγιον τὴν τῆς δόξης ἐλάττωσιν τοῦ Μονογενοῦς ἀναγγέλλει. Καὶ ὁ μὲν Κύριος περὶ τοῦ Παρακλήτου λέγων, Ἐκεῖνος ἐμὲ δοξάσει, φησίν· ἡ δὲ κατήγορος γλῶτ τα ἐμπόδιον εἶναι τῷ Υἱῷ τῆς πρὸς τὸν Πατέρα συγκρίσεως ἀποφαίνεται. Ἐπειδὴ γὰρ τοῦ Πνεύμα τος, φησὶ, ποιητὴς ὁ Υἱὸς (ἵλεως δὲ ἡμῖν, Κύριε, ἐπὶ τοῖς λαλουμένοις εἴης), τοῦτο δὲ τοιοῦτόν ἐστιν, ὡς μηδεμίαν σεμνότητα τῷ δημιουργήσαντι προστι θέναι, διὰ τοῦτο οὐδὲ συγκρίνεσθαι τῷ Πατρὶ ἄξιος, ἐκ τῆς ὧν ἐποίησεν εὐτελείας τὸ ὁμότιμον τῆς ἀξίας ἀφῃρημένος. Ἆρα ἀκηκόατέ ποτε βλασφημίας χαλεπωτέρας; ἆρά τις οὕτω περιφανῶς εἰς τὸ ἄφυκτον κρῖμα τῆς εἰς τὸ Πνεῦμα τὸ ἅγιον βλασφημίας κατέπεσε; Μον 29.652 τανοῦ ἦν μόνου τοσοῦτον μανῆναι κατὰ τοῦ Πνεύμα τος, καὶ ὀνόμασί τε αὐτὸ ταπεινοῖς καθυβρίσαι, καὶ τὴν φύσιν αὐτοῦ τοσοῦτον ἐξευτελίσαι, ὥστε ἀδοξίαν εἰπεῖν τῷ πεποιηκότι προστρίβεσθαι. Μᾶλλον δὲ κἀ κεῖνος ἔφυγεν ἂν ταπεινῶς εἰπεῖν τι περὶ τοῦ Πνεύματος, ὡς ἂν μὴ τὸν τῦφον ἑαυτοῦ καταβά λοι. Καὶ περὶ μὲν τούτου κατὰ σχολὴν ἐροῦμεν. Ἐκεῖνο δὲ τίνι τῶν πάντων ἄδηλον, ὅτι οὐδεμία ἐνέρ γεια τοῦ Υἱοῦ ἀποτετμημένη ἐστὶ τοῦ Πατρὸς, οὐδὲ ἐστί τι ἐν τοῖς οὖσι τῷ Υἱῷ ὑπάρχον, ὃ τοῦ Πατρὸς ἠλλοτρίωται; Πάντα γὰρ, φησὶ, τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμά. Πῶς οὖν τοῦ Πνεύματος τὴν αἰτίαν τῷ Μονογενεῖ μόνῳ προστίθησι, καὶ κατηγόρημα τῆς φύσεως αὐτοῦ τὴν τούτου λαμβάνει δημι ουργίαν; Εἰ μὲν οὖν, δύο ἀρχὰς ἀντιπαρεξάγων ἀλλήλαις, ταῦτά φησι, μετὰ Μανιχαίου καὶ Μαρκίω νος συντριβήσεται· εἰ δὲ μιᾶς ἐξάπτει τὰ ὄντα, τὸ παρὰ τοῦ Υἱοῦ γεγενῆσθαι λεγόμενον πρὸς τὴν πρώ την αἰτίαν τὴν ἀναφορὰν ἔχει. Ὥστε κἂν πάντα εἰς τὸ εἶναι παρῆχθαι διὰ τοῦ Θεοῦ Λόγου πιστεύωμεν, ἀλλὰ τὸ πάντων αἴτιον εἶναι τὸν Θεὸν τῶν ὅλων οὐκ ἀφαιρούμεθα. Πῶς δὲ οὐ φανερὸν ἔχει τὸν κίν δυνον διαιρεῖν ἀπὸ τοῦ Θεοῦ τὸ Πνεῦμα; τοῦτο μὲν τοῦ Ἀποστόλου συνημμένως ἡμῖν παραδιδόντος, καὶ νῦν μὲν Χριστοῦ λέγοντος, νῦν δὲ τοῦ Θεοῦ, ἐν οἷς γράφει· Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ· καὶ πάλιν· Ὑμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβετε, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ· τοῦτο δὲ τοῦ Κυρίου τὸ Πνεῦμα τῆς ἀληθείας λέγοντος· ἐπειδὴ αὐτὸς ἡ ἀλήθεια, καὶ παρὰ τοῦ Πατρὸς ἐκπορεύεται. Ἀλλ' οὗτος, εἰς καθαίρεσιν τῆς δόξης τοῦ Κυρίου ἡμῶν Ἰησοῦ Χρι στοῦ, ἀφαιρεῖ μὲν αὐτὸ τοῦ Πατρὸς, τῷ δὲ Μονογε νεῖ διαφερόντως ἐπὶ καθαιρέσει τῆς δόξης προστίθη σιν, ἐφυβρίζων, ὡς οἴεται, οὐδεμίαν ἐκδίκησιν ἐπὶ τοῖς πονηροῖς δόγμασιν ἐν τῇ ἡμέρᾳ τῆς ἀνταποδόσεως ἀναμένων. 29.653 ΚΑΤ' ΕΥΝΟΜΙΟΥ ΛΟΓΟΣ Γʹ. ΠΕΡΙ ΤΟΥ ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ. {ΒΑΣ.} Μόλις ποτὲ κορεσθεὶς τῶν εἰς τὸν Μονογενῆ βλασφημιῶν, ἐπὶ τὸ Πνεῦμα τὸ ἅγιον μετ ελήλυθεν, ἀκόλουθα τῇ ὅλῃ αὐτοῦ προαιρέσει καὶ περὶ τούτου διαλεγόμενος· γράφει δὲ οὕτως· {ΕΥΝ.} Ἀρκούντων δὲ ἡμῖν τοσούτων περὶ τοῦ Μονογενοῦς, ἀκόλουθον ἂν εἴη καὶ περὶ τοῦ Παρα κλήτου λοιπὸν εἰπεῖν· οὐ ταῖς ἀνεξετάστοις τῶν πολ λῶν ἀκολουθοῦντας δόξαις, τὴν δὲ τῶν ἁγίων ἐν ἅπασι φυλάσσοντας διδασκαλίαν, παρ' ὧν τρίτον αὐτὸ ἀξιώ ματι καὶ τάξει μαθόντες, τρίτον εἶναι καὶ τῇ φύσει πεπιστεύκαμεν. {ΒΑΣ.} Ὅτι μὲν γὰρ οὐκ οἴεται δεῖν τῇ ἁπλῇ