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For since these blessed hypostases came forth from one Father by nature and not by creative energy, they are referred back to the same one. 2.22 For lest anyone should suspect that it has a beginning or an end, but from its procession according to nature might believe that it is truly the spirit of God, breathed forth without beginning, and not having come into being like one of the other ministering spirits, the Lord, teaching in the Gospel according to John, says: "the Spirit of truth, who proceeds from the Father." But he did not say "is created." For every generation and procession is accomplished through equals and likes; but most especially is the generation and procession from the one Father according to the union of his own divinity a generation and procession. 2.23 But in the case of created things, the prototype precedes in time; but in the case of God it is not so, but co-subsisting and co-proceeding. 2.24 And John, in harmony with the Lord, preached the Holy Spirit's equality and unchangeableness with the Father and how as a partial grace from him it embraces the whole, as one might say, uncircumscribed God the Father, and shows how it is found as a partial grace among the faithful, saying: "For by this we know that we abide in him, and he in us, from his Spirit, which he has given us." Just as the Son said: "He who has seen me has seen the Father;" and: "I came forth from the Father." 2.25 For nothing at all that has inferiority in substance or time or glory can reveal the whole truth or happen to be of like form and have equal knowledge; nor could anyone obtain a share of true divinity through a creature. 2.26 But the Holy Spirit is given, not by divisions of cutting, but by the principle of participation, and so that he is not understood to dwell in us as being of a different nature or of a different mind from the Father. 2.27 And at the same time "the son of thunder" showed that where the Holy Spirit is, God the Father is present, whose Spirit he is; which God himself also proclaimed beforehand, saying: "I will dwell in them and walk among them; and I will be their God, and they will be my people." 2.28 As again the opposite makes clear, that if anyone does not have the Spirit of God as true God, he does not have the Father either; and with those with whom he is not, there is nothing true nor secure nor firm. 2.29 Conversely, anyone speaking about him, even if he happens to be a heretic, if he is asked about what spirit he is speaking, says: "the Holy"; and if again a question should be put to him, "what Holy," he is compelled to say for the clearest declaration: "the Spirit of God," as the others are not substantially his. 2.30 But heretics, becoming wicked both to themselves and to their hearers, with forced arguments slander those who are better than us and them and vastly superior and saints who have treated of the Holy Spirit; against whom we must not legislate the contrary. 2.31 For they say literally thus: "When, then, God says: 'my servant Isaiah;' and, 'my firstborn son Israel,' does the syllable 'my' show that human nature has something in common with that of God? Just as, he says, he said this as being the cause of their existence, so also he called their animation 'my spirit.'" 2.32 But if they had any account of truth and accuracy, they would not have erred so greatly. For first, by saying "Isaiah" and "Israel" he indicated men; and he added "my" to them in a special way as belonging to him by their deeds. 2.33 And he called Isaiah "servant," that is, a household slave, and Israel "firstborn," as the first to begin to worship him, and being in the rank of a son by his disposition towards him and by the care of God. 2.34 So that "my" when said by God of the true Son and of the true Spirit indicates the kinship of nature: but in the case of all others, it indicates that they belong to him by lordship or faith; just as we also are accustomed to say in the case of those who are consubstantial with us "my son, my spirit," but in the case of others: "my field, my horse," and even "my God." 2.35 For in the same way the hypostatic Word of the divine nature not simply and

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ἐπειδὴ γὰρ ἑνὸς πατρὸς φύσει καὶ οὐ δημιουργικῇ ἐνεργείᾳ προῆλθον αἱ μακάριαι ὑποστάσεις αὖται, εἰς τὸν αὐτὸν ἕνα ἀνάγονται. 2.22 ἵνα γὰρ μή τις ὑποπτεύσῃ ἀρχὴν αὐτοῦ εἶναι ἢ πέρας, ἀλλ' ἀπὸ τῆς κατὰ τὴν φύσιν αὐτοῦ προόδου πιστεύσῃ ἀληθῶς αὐτὸ πνεῦμα εἶναι τοῦ θεοῦ, ἀναπνευσθὲν ἀνάρχως, καὶ οὐ γενόμενον, ὡς ἓν τῶν ἄλλων λειτουργικῶν πνευμάτων, διδάσκων ὁ κύριος ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ λέγει· «τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται». οὐκ εἶπεν δὲ «κτίζεται». πᾶσα μὲν γὰρ γέννησις καὶ ἐκπόρευσις διὰ τῶν ἴσων καὶ ὁμοίων ἐπιτελεῖται· μάλιστα δὲ διαφερόντως ἡ ἀπὸ τοῦ ἑνὸς πατρὸς καθ' ἕνωσιν τῆς ἑαυτοῦ θεότητός ἐστι γέννησις καὶ ἐκπόρευσις. 2.23 ἀλλ' ἐπὶ μὲν τῶν κτισμάτων ἡγεῖται τῷ χρόνῳ ὁ πρωτότυπος· ἐπὶ δὲ τοῦ θεοῦ οὐχ οὕτως, ἀλλὰ συνυφεστώτως καὶ συμπροεληλυθότως. 2.24 συνᾴδων δὲ τῷ κυρίῳ καὶ Ἰωάννης ἐκήρυξεν τοῦ ἁγίου πνεύματος τὸ πρὸς τὸν πατέρα ἴσον καὶ ἀπαράλλακτον καὶ ὡς μερικὴ αὐτοῦ χάρις ὅλον, ὡς ἂν εἴποι τις, τὸν ἀπερίγραφον θεὸν πατέρα περιλαμβάνον, καὶ ὡς μερικὴ χάρις παρὰ πιστοῖς εὑρισκόμενον δείκνυσιν, εἰπών· «ἐν τούτῳ γὰρ γινώσκομεν, ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν». ὃν τρόπον ὁ υἱὸς εἶπεν· «ὁ ἑορακὼς ἐμὲ τὸν πατέρα·» καί· «ἐγὼ παρὰ τοῦ πατρὸς ἐξῆλθον.» 2.25 οὐδὲν γὰρ ὅλως κατ' οὐσίαν ἢ κατὰ χρόνον ἢ δόξαν ὕφεσιν ἔχον δύναται τὴν ὅλην ἐκφαίνειν ἀλήθειαν ἢ ὁμοειδὲς τυγχάνειν καὶ ἴσην ἔχειν ἐπίγνωσιν· οὔτε δέ τις τύχοι ἂν μετοχῆς θεότητος ἀληθοῦς διὰ κτίσματος· 2.26 δίδοται δὲ τὸ ἅγιον πνεῦμα, οὐ κατατομῆς μερισμοῖς, ἀλλὰ τῷ λόγῳ τῆς μετουσίας, καὶ τοῦ μὴ νοεῖσθαι ἑτεροφυῶς ἢ ἑτερογνωμόνως τοῦ πατρὸς οἰκεῖν ἐν ἡμῖν. 2.27 ἔδειξεν δὲ ἅμα «ὁ τῆς βροντῆς υἱὸς», ὡς ἔνθα ἐστὶ τὸ ἅγιον πνεῦμα, πάρεστιν ὁ θεὸς πατήρ, οὗ πνεῦμά ἐστιν· ὅπερ καὶ αὐτὸς ὁ θεὸς προανεφώνησεν, εἰπών· «ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω· καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός.» 2.28 ὡς πάλιν τὸ ἀντικείμενον δηλοῖ, ὅτι εἴ τις τὸ πνεῦμα τοῦ θεοῦ ὡς θεὸν ἀληθινὸν οὐκ ἔχει, οὐδὲ τὸν πατέρα ἔχει· παρ' οἷς δὲ μὴ οὗτός ἐστιν, οὐδὲν ἀληθὲς οὐδ' ἀσφαλὲς οὐδὲ βέβαιον. 2.29 ὡς τὸ ἔμπαλιν ὁστισοῦν λέγων περὶ αὐτοῦ, κἂν αἱρετικὸς ὢν τύχοι, ἐὰν ἐρωτηθῇ, περὶ ποίου διαλέγεται πνεύματος, λέγει· «τοῦ ἁγίου»· καὶ εἰ αὖθις πάλιν πεῦσις αὐτῷ προσενεχθείη, «ποίου ἁγίου», ἀνάγκη αὐτὸν εἰπεῖν εἰς φανερωτάτην δήλωσιν· «τοῦ πνεύματος τοῦ θεοῦ», ὡς τῶν ἄλλων μὴ οὐσιωδῶς ὄντων αὐτοῦ. 2.30 μοχθηροὶ δὲ ἑαυτοῖς τε καὶ τοῖς ἀκούουσιν γινόμενοι αἱρετικοί, βιαίοις ἐπιχειρήσεσιν συκοφαντοῦσι τοὺς ἡμῶν καὶ αὐτῶν ἀμείνους καὶ μέγιστον διαφέροντας καὶ περὶ τοῦ ἁγίου πνεύματος χρήσαντας ἁγίους· οἷς οὐκ ἐναντία νομοθετητέον. 2.31 φασὶν γὰρ κατὰ λέξιν οὕτως· «ὅταν οὖν λέγῃ ὁ θεός· «ὁ παῖς μου Ἡσαῖας·» καὶ, «υἱὸς πρωτότοκός μου Ἰσραήλ», ἡ «μοῦ» συλλαβὴ ἔχειν τι κοινὸν τὴν ἀνθρωπείαν φύσιν πρὸς τὴν τοῦ θεοῦ δείκνυσιν; ὥσπερ οὖν, φησίν, τοῦτο εἶπεν ὡς τοῦ εἶναι αὐτοῖς αἴτιος. οὕτως καὶ τὴν ψύχωσιν αὐτῶν «πνεῦμά μου» προσεῖπεν.» 2.32 εἴ τις δὲ αὐτοῖς τῆς ἀληθείας καὶ ἀκριβείας λόγος ὑπῆν, οὐκ ἂν τηλικαῦτα ἔπταιον. πρῶτον μὲν γὰρ αὐτῷ τῷ φάναι «Ἡσαῖαν» καὶ «Ἰσραὴλ» ἀνθρώπους ἐδήλωσεν· προσέθηκεν δὲ κατ' ἐξαίρετον αὐτοῖς τὸ «μοῦ» ὡς αὐτῷ ταῖς πράξεσιν προσήκουσιν. 2.33 τὸν Ἡσαῖαν δὲ «παῖδα» ἐκάλεσεν, τουτέστιν οἰκέτην, τὸν δὲ Ἰσραὴλ «πρωτότοκον», ὡς πρῶτον ἀρξάμενον λατρεύειν αὐτῷ, καὶ ὄντα τῇ περὶ αὐτὸν διαθέσει καὶ φροντίδι τοῦ θεοῦ ἐν τάξει υἱοῦ. 2.34 ὥστε τὸ «μοῦ» ἐπὶ τοῦ ἀληθινοῦ υἱοῦ καὶ τοῦ ἀληθινοῦ πνεύματος λεγόμενον παρὰ τοῦ θεοῦ τὴν οἰκείωσιν τῆς φύσεως δηλοῖ: ἐπὶ δὲ τῶν ἄλλων πάντων τὸ αὐτῷ κατὰ δεσποτείαν ἢ πίστιν διαφέρειν· ὡς καὶ ἡμεῖς εἰώθαμεν λέγειν ἐπὶ μὲν τῶν ὁμοουσίων ἡμῖν «ὁ υἱός μου, τὸ πνεῦμά μου», ἐπὶ δὲ τῶν ἄλλων· «ὁ ἀγρός μου, ὁ ἵππος μου», ἀλλὰ καὶ «ὁ θεός μου». 2.35 ὃν τρόπον γὰρ τὸν τῆς θείας φύσεως ἐνυπόστατον λόγον οὐ τὸ ἁπλῶς καὶ