EPISTLE ONE

 1. Your sacred Kindness’s letter was delivered to me in the desert. Though the persecution directed against us was indeed bitter, and a great search m

 2. To the Arians indeed this way of thinking is not strange. Having once denied the Word of God, they naturally say the same evil things against his S

 3. Where then do you find excuse for such audacity, so that you do not fear that which was spoken by the Lord, ‘Whosoever shall blaspheme against the

 4. Tell us, then, is there any passage in the divine Scripture where the Holy Spirit is found simply referred to as ‘spirit’ without the addition of ‘

 5. But do you answer the question which has been put to you whether anywhere in the divine Scripture you have found the Holy Spirit called simply ‘spi

 6. But inquire also about the contents of the Gospels and the writings of the Apostles, and you will hear how there also, inasmuch as there is a great

 7. See how the Holy Spirit is denoted in all divine Scripture ! Did you, then, notice anything of this kind in the prophet? The ‘spirit’ of which the

 8. Read the sacred Scriptures, and you will find ‘spirit’ used of the meaning which is in the divine words, as Paul writes: ‘Who also made us sufficie

 9. ‘But’, say they, ‘since the text makes mention of Christ, to be consistent we must take the spirit it speaks of to be none other than the Holy Spir

 10. Accordingly, if created spirit bears this meaning, we can appropriately take the thunder which is established to be the sure word and unshakable l

 11. What is this mighty folly of theirs? Once again, where in the Scriptures have they found the Spirit referred to as an angel? I am obliged to repea

 12. Moses too knew that the angels are creatures and that the Holy Spirit is united with the Son and the Father. For when God said to him, ‘Depart, go

 13. ‘But granting this,’ they say, ‘why did the Apostle after Christ make mention not of the Holy Spirit but of the elect angels?’ In like manner we m

 14. What will they say if they hear also the Lord saying: ‘There was in a certain place a judge who feared not God and regarded not man’? Because, aft

 15. Such, it seems to me, is the meaning of the divine oracles and it refutes the evil which these irrational men speak against the Spirit. But they,

 16. We ought therefore, as I said before, to be silent on these matters and to disregard these people. But lest our silence should furnish an excuse f

 17. For this reason too, it is madness to call him a creature. If he were a creature, he would not be ranked with the Triad. For the whole Triad is on

 18. Let them presume to tell us, as they have a glib answer to everything, how the heavens were formed, and from what material, and what is their comp

 19. Since, therefore, such an attempt is futile madness, nay, more than madness !, let no one ask such questions any more, or else let him learn only

 20. But if there is such co-ordination and unity within the holy Triad, who can separate either the Son from the Father, or the Spirit from the Son or

 21. But if, in regard to order and nature, the Spirit bears the same relation to the Son as the Son to the Father, will not he who calls the Spirit a

 22. The creatures came from nothing, having a beginning from which they came into being. For, ‘In the beginning God created the heaven and the earth’

 23. He, therefore, who is not sanctified by another, nor a partaker of sanctification, but who is himself partaken, and in whom all the creatures are

 24. Further it is through the Spirit that we are all said to be partakers of God. For it says: ‘Know ye not that ye are a temple of God and that the S

 25. The Spirit, therefore, is distinct from the creatures, and is shown rather to be proper to the Son and not alien from God. As for that wise questi

 26. That the Spirit is above the creation, distinct in nature from things originated, and proper to the Godhead, can be seen from the following consid

 27. From what follows, also, we may see how the Holy Spirit is partaken and does not partake. (We must not mind repeating ourselves.) For, ‘It is impo

 28. But, beyond these sayings, let us look at the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave,

 29. Since then the Church has this foundation of faith, let these men tell us once again and let them make answer, Is God triad or dyad? If he is dyad

 30. Such absurdities meet you if you say God is dyad. But if he is triad, as indeed he is and if the Triad has been shown to be indivisible and consi

 31. This consideration also shows that the activity of the Triad is one. The Apostle does not mean that the things which are given are given different

 32. The divine Scriptures, then, consistently show that the Holy Spirit is not a creature, but is proper to the Word and to the Godhead of the Father.

 33. Dwelling as I do in a desert place, yet, because of their effrontery who have turned away from the truth, I have not heeded those who will be glad

 EPISTLE TWO—THREE

 2. This opinion of the Arians is indeed mortal and corruptible. But the argument of truth, which even they ought to ponder, runs like this: If God is

 3. When these points are thus proved, he is impious who says that the Son is a creature. For he will be compelled also to give the name of creature to

 4. Again, all things originate were not and have come into being. For, ‘He made the earth as nothing’ and, ‘Who calleth the things that are not as th

 5. Since these things are true and are written in Scripture, who does not recognize that, inasmuch as the Son has no likeness to the creatures but has

 6. In this way too we can refute the impiety of those who say that the Word of God is a creature. Our faith is in Father, Son, and Holy Spirit, as the

 7. But as they plead the passage in Proverbs, ‘The Lord created me, a beginning of his ways, for his works’, adding, ‘See, “He created” He is a creatu

 8. This character [of our faith] is from the Apostles through the Fathers. It remains that he who reads Scripture should examine and judge when it spe

 9. Then too there is that other saying, which is indeed well said, but by them ill understood—I mean: ‘Of that day or that hour knoweth no one, not ev

 Letter III. 1. Perhaps you will wonder why, when I was charged to abridge and briefly to explain the letter I had written concerning the Holy Spirit,

 2. These considerations are sufficient to dissuade anyone, be he never so contentious, from continuing to call the Spirit of God a creature, who is in

 3. Again, the Holy Spirit is called, and is, unction and seal. For John writes: ‘And as for you, the unction which ye received of him abideth in you,

 4. This the Apostle knows when he says: ‘All these worketh the one and the same Spirit, dividing to each one severally, even as he will’ and a little

 5. As it is thus written, it is clear that the Spirit is not a creature, but takes part in the act of creation. The Father creates all things through

 6. Assuredly, when he prayed for the Corinthians, he prayed in the Triad, saying: ‘The grace of the Lord Jesus Christ and the love of God and the comm

 7. In these terms the Catholic faith is expressed. But as for those who speak evil of the Spirit and call him a creature, if what we have said does no

 Epistle Four

 2. Who, when he hears these things, will still regard them as Christians, and not rather as pagans? For such things the pagans say against us in conve

 3. Once again, in the following way also, it is just for you to be questioned from the questions you ask. If the prophets speak in the Spirit of God,

 4. Thus the Spirit is not a creature but proper to the essence of the Word and proper to God in whom he is said to be. Once more, we must not shrink f

 5. These things being thus proved, he must be mad who asks, Is the Spirit also a son? But neither let any man, because this is not written, separate h

 6. For if you ask, Is the Spirit then a son?, since by our showing he is not a creature so must you ask, Is the Son then a father?, for you have

 7. These things are sufficient to refute your foolish speech. Mock no more at the Godhead. For it is the part of those who mock to ask the questions w

3. Again, the Holy Spirit is called, and is, unction and seal. For John writes: ‘And as for you, the unction which ye received of him abideth in you, and ye need not that anyone should teach you, but as his unction, his Spirit teacheth you concerning all things.’ In the prophet Isaiah it is written: ‘The Spirit of the Lord is upon me because he hath anointed me.’ Paul writes: ‘In whom having also believed, ye were sealed,’ and again, ‘Grieve not the Holy Spirit. . . in whom ye were sealed unto the day of redemption’. The creatures are anointed and sealed in him. But if the creatures are anointed and sealed in him, the Spirit cannot be a creature. For that which anoints is not like to those which are anointed. Moreover, this unction is a breath of the Son, so that he who has the Spirit says: ‘We are a sweet savour of Christ.’ The seal gives the impress of the Son, so that he who is sealed has the form of Christ; as the Apostle says: ‘My little children, of whom I am again in travail until Christ be formed in you.’ But if the Spirit is the sweet savour and form of the Son, it is clear that the Spirit cannot be a creature; for the Son also, ‘being in the form’ of the Father, is not a creature.

Moreover, as he who has seen the Son sees the Father, so he who has the Holy Spirit has the Son, and, having him, is a temple of God. For Paul writes, ‘Know ye not that ye are a temple of God and that the Spirit of God dwelleth in you?’ John says: ‘Hereby know we that we abide in God and he in us, because he hath given us of his Spirit.’ But if we have confessed that the Son is not a creature, because he is in the Father and the Father in him, then the Spirit likewise cannot possibly be a creature; for the Son is in him and he is in the Son. Wherefore, he who receives the Spirit is called a temple of God.

Furthermore, it will be well to look at it in the light of the following consideration. If the Son is the Word of God, he is one as the Father is one; for, ‘There is one God, of whom are all things . . . and one Lord Jesus Christ’. Hence both in our speech and in the Scriptures he is called ‘only begotten Son’. But creatures are many and diverse: angels, archangels, cherubim, principalities, powers, and the rest, as we have said. But if the Son is not a creature because he does not belong to the many, but is one as the Father is one: then the Spirit likewise—for we must take our knowledge of the Spirit from the Son—cannot be a creature. For he does not belong to the many but is himself one.

Καὶ πάλιν χρίσμα καὶ σφραγὶς λέγεται καὶ ἔστι τὸ Πνεῦμα· ὁ μὲν γὰρ Ἰωάννης γράφει· «Καὶ ὑμεῖς τὸ χρίσμα ὃ ἐλάβετε παρ' αὐτοῦ μένει ἐν ὑμῖν· καὶ οὐ χρείαν ἔχετε, ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ' ὡς τὸ αὐτοῦ χρίσμα, τὸ πνεῦμα αὐτοῦ διδάσκει ὑμᾶς περὶ πάντων·» ἐν δὲ τῷ προφήτῃ Ἡσαΐᾳ γέ γραπται· «Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με·» καὶ ὁ Παῦλος δὲ γράφει· «Ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε·» καὶ πάλιν· «Μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.» Τὰ δὲ κτίσματα ἐν τούτῳ χρίεται καὶ σφραγίζεται· εἰ δὲ τὰ κτίσματα ἐν τούτῳ χρίεται καὶ σφραγίζεται, οὐκ ἂν εἴη κτίσμα τὸ Πνεῦ μα· οὐ γὰρ ὅμοιον τὸ χρίον τῶν χριομένων. Καὶ γὰρ τὸ χρίσμα τοῦτο πνοή ἐστι τοῦ Υἱοῦ· ὥστε τὸν ἔχοντα τὸ Πνεῦμα λέγειν· «Χριστοῦ εὐωδία ἐσμέν.» Καὶ ἡ σφραγὶς δὲ τὸν Υἱὸν ἐκτυποῖ, ὡς τὸν σφραγιζόμενον ἔχειν τὴν τοῦ Χριστοῦ μορφὴν, λέ γοντος τοῦ Ἀποστόλου· «Τεκνία μου, οὓς πάλιν ὠδίνω, μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν.» Εἰ δὲ τὸ Πνεῦμα εὐωδία καὶ μορφὴ τοῦ Υἱοῦ ἐστιν, εὔδηλον, ὡς οὐκ ἂν εἴη τὸ Πνεῦμα κτίσμα· ἐπειδὴ καὶ ὁ Υἱὸς, ἐν μορφῇ τοῦ Πατρὸς ὑπάρχων, οὐκ ἔστι κτίσμα. Καὶ γὰρ ὥσπερ ὁ ἑωρακὼς τὸν Υἱὸν ὁρᾷ τὸν Πατέρα, οὕτως ὁ τὸ Πνεῦμα τὸ ἅγιον ἔχων ἔχει τὸν Υἱὸν, καὶ ἔχων αὐτὸν, ναὸς τοῦ Θεοῦ ἐστι, γράφοντος τοῦ μὲν Παύλου· «Οὐκ οἴδατε, ὅτι ναὸς τοῦ Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν·» ὁ δὲ Ἰωάννης φησίν· «Ἐν τούτῳ γινώσκομεν, ὅτι ἐν τῷ Θεῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν.» Εἰ δὲ ὁ Υἱὸς ἐν τῷ Πατρὶ ὢν, ἐν ᾧ ἐστι καὶ ὁ Πατὴρ, ὡμολο γήθη μὴ εἶναι κτίσμα, ἀνάγκη πᾶσα μηδὲ τὸ Πνεῦμα εἶναι κτίσμα· ἐν αὐτῷ γάρ ἐστιν ὁ Υἱὸς, καὶ αὐτὸς ἐν τῷ Υἱῷ. ∆ιὸ καὶ ὁ τὸ Πνεῦμα λαμβάνων ναὸς τοῦ Θεοῦ χρηματίζει. Πάλιν δὲ κἀκ τούτου συνιδεῖν καλὸν, εἰ ἔστιν ὁ Υἱὸς τοῦ Θεοῦ Λόγος, ὡς Πατὴρ εἷς ἐστιν. «Εἷς γὰρ Θεὸς, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος Ἰησοῦς Χριστός·» διὸ καὶ μονογενὴς Υἱὸς εἴρηται καὶ γέγραπται· τὰ δὲ κτίσματα πολλὰ καὶ διάφορα, ἄγγελοι, ἀρχάγγελοι, χερουβὶμ, ἀρχαὶ, ἐξουσίαι, καὶ τὰ ἄλλα, ὥσπερ εἴρηται. Εἰ δὲ, ὅτι οὐκ ἔστι τῶν πολλῶν ὁ Υἱὸς, ἀλλ' εἷς ἐστιν, ὡς Πατὴρ εἷς ἐστι, καὶ οὐκ ἔστι κτίσμα, πάντως καὶ τὸ Πνεῦμα (χρὴ γὰρ ἀπὸ τοῦ Υἱοῦ λαμβάνειν καὶ τὴν περὶ τοῦ Πνεύματος γνῶσιν) οὐκ ἂν εἴη κτίσμα. Οὐ γὰρ τῶν πολλῶν ἐστιν, ἀλλ' ἕν ἐστι καὶ αὐτό.