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that the divinity is believed to dwell in us, as John says concerning God: By this we know that He is in us, by the Spirit which He has given us; and of the Apostle: Do you not know that you are the temple of God, and that the Spirit of God dwells in you? and again: In whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place of God in the Spirit. If, therefore, God is said to dwell in us through the Spirit, how is it not manifest impiety to say that the Spirit Himself is without a share in the divinity? And if we call those who are perfect in virtue gods, and perfection is through the Spirit, how can that which makes others divine be itself lacking in divinity? But indeed it is not pious, as in the case of men, so also in the case of the Spirit, to say that its divinity is an honor received by participation, and does not co-exist with it by nature. For one who is deified by grace is of a changeable nature, at some time, through inattention, also falling away from the better. But this clearly conflicts with the tradition of saving baptism. Go, He says, baptize in the name of the Father, and of the Son, and of the Holy Spirit. For baptism is the seal of faith, and faith is the confession of the divinity. For one must first believe, then be sealed with baptism. And our baptism is according to the tradition of the Lord, in the name of the Father and of the Son and of the Holy Spirit; no creature, nor servant, being ranked with the Father and the Son, since the divinity is completed in the Trinity. Everything outside of these is altogether a fellow servant, even if some happen to be preferred to others by the highest excesses of dignity. And do not bring to me again these sophistries: {EUN.} If it is not a creature, then it is begotten, or 29.668 unbegotten. But there is one God without beginning and unbegotten. Nor indeed is it begotten. It remains, therefore, for it to be called a creature and a thing made. {BAS.} But I, if I were defining all things as comprehensible to our knowledge, would perhaps have been ashamed to confess ignorance; but now innumerable things are hidden from us, not only of those laid up for us in the age to come, nor of those now existing in the heavens, but not even of the things existing for us in the body is the comprehension clear and irrefutable. For instance, concerning sight, whether we form our perceptions by receiving the images of visible things; and how of enormous mountains, and of immense land, and of infinite sea, and moreover of heaven itself the image is contained in the small measure of our pupil; or by sending something out from ourselves, and when this approaches visible things, we thus have perception of them, and what is this and how great, that when spread out it suffices for land and sea, and crosses the space between earth and heaven, and strikes heaven itself, moving with such speed that at the same moment both the body surrounding us and the stars in heaven are perceived. And why must I speak of other things? But the very movements of the mind, whether the soul is by nature suited to create or to beget them, who could say precisely? What wonder is it then, concerning the Holy Spirit too, that we shamelessly confess our ignorance? but to render the doxology which is irrefutably testified to Him? For that He is above creation, the things handed down through the Scriptures sufficiently show us, since it is indeed impossible to be of the same nature both that which sanctifies and the things being sanctified, that which teaches and the things being taught, that which reveals and the things in need of revelation. But as for unbegotten, no one is so utterly devoid of sense as to dare to name another besides the God of all, nor indeed Son, since the Only-begotten is one. What then must it be called? Holy Spirit, and Spirit of God, and Spirit of truth, sent forth from God, supplied through the Son, not a servant, but holy, good, sovereign; a life-giving Spirit, a Spirit of adoption, knowing all the things of God. Thus indeed in the Trinity the principle of the monad will be preserved, confessing one Father, and one Son, and one

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θεότητα πεπιστευκέναι ἐν ἡμῖν οἰκεῖν, τοῦ Ἰωάννου λέ γοντος περὶ Θεοῦ· Ἐκ τούτου γινώσκομεν, ὅτι ἐν ἡμῖν ἐστιν, ἐκ τοῦ Πνεύματος οὗ ἡμῖν ἔδωκε· καὶ τοῦ Ἀποστόλου· Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν; καὶ πάλιν· Ἐν ᾧ ἡ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι. Εἰ τοίνυν ἐν ἡμῖν ὁ Θεὸς ἐνοικεῖν λέγεται διὰ τοῦ Πνεύματος, πῶς οὐχὶ φανερᾶς ἀσεβείας ἐστὶν αὐτὸ τὸ Πνεῦμα λέγειν ἀμέτοχον τῆς θεότητος; Καὶ, εἰ θεοὺς ὀνομάζομεν τοὺς κατ' ἀρετὴν τελείους, ἡ δὲ τελείωσις διὰ τοῦ Πνεύματος, πῶς τὸ ἑτέρους θεο ποιοῦν αὐτὸ τῆς θεότητος ἀπολείπεται; Ἀλλὰ μὴν οὐδὲ εὐσεβὲς, ὥσπερ ἐπὶ τῶν ἀνθρώπων, οὕτω καὶ ἐπὶ τοῦ Πνεύματος, μεθεκτὴν λέγειν αὐτοῦ τὴν θεό τητα τετιμῆσθαι, καὶ οὐχὶ φύσει αὐτῷ συνυπάρ χειν. Ὁ γὰρ χάριτι θεοποιούμενος τῆς μεταπτωτῆς ἐστι φύσεως, ἐξ ἀπροσεξίας ποτὲ καὶ ἀποῤῥεούσης τοῦ κρείττονος. Τοῦτο δὲ σαφῶς μάχεται τῇ παρα δόσει τοῦ σωτηρίου βαπτίσματος. Πορευθέντες, φησὶ, βαπτίζετε εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Ἔστι γὰρ τὸ βά πτισμα σφραγὶς τῆς πίστεως, ἡ δὲ πίστις θεότητος συγκατάθεσις. Πιστεῦσαι γὰρ δεῖ πρότερον, εἶτα τῷ βαπτίσματι ἐπισφραγίσασθαι. Τὸ δὲ βάπτισμα ἡμῶν ἐστι κατὰ τὴν τοῦ Κυρίου παράδοσιν, εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος· οὐδενὸς κτίσματος, οὐδὲ δούλου Πατρὶ καὶ Υἱῷ συντεταγμέ νου, ὡς τῆς θεότητος ἐν Τριάδι συμπληρουμένης. Τὸ δὲ ἔξω τούτων ὁμόδουλον ἅπαν ἐστὶ, κἂν τὰ μάλιστα ὑπερβολαῖς ἀξιωμάτων ἄλλα ἄλλων προτετιμημένα τυγχάνῃ. Καὶ μή μοι πάλιν τὰ σοφὰ ταῦτα· {ΕΥΝ.} Ἐὰν μὴ κτίσμα ἐστὶν, οὐκοῦν γέννημα, ἢ 29.668 ἀγέννητον. Εἷς δὲ ἄναρχος Θεὸς καὶ ἀγέννητος. Οὔτε μὴν γέννημα. Λείπεται οὖν κτίσμα καὶ ποίημα αὐτὸ ὀνομάζεσθαι. {ΒΑΣ.} Ἐγὼ δὲ, εἰ μὲν πάντα διωριζόμην κατα ληπτὰ ἡμῶν εἶναι τῇ γνώσει, ᾐσχύνθην ἂν ἴσως ὁμο λογῆσαι τὴν ἄγνοιαν· νῦν δὲ μυρία οὐ τῶν ἐν τῷ μέλλοντι αἰῶνι ἀποκειμένων ἡμῖν μόνον, οὔτε τῶν νῦν ὄντων ἐν τοῖς οὐρανοῖς ἀποκέκρυπται, ἀλλ' οὔτε τῶν ὑπαρχόντων ἡμῖν ἐν τῷ σώματι τρανὴ καὶ ἀναν τίῤῥητός ἐστιν ἡ κατάληψις. Οἷον ἀμέλει περὶ τῆς ὄψεως, πότερον εἰσδεχόμενοι τὰς εἰκόνας τῶν ὁρατῶν, οὕτω τὰς ἀντιλήψεις ποιούμεθα· καὶ πῶς ὀρῶν τε παμμεγεθῶν, γῆς τε ἀπλέτου, καὶ ἀπείρου θαλάσσης, ἔτι δὲ καὶ αὐτοῦ τοῦ οὐρανοῦ ἡ εἰκὼν τῷ βραχεῖ μέτρῳ τῆς κόρης ἡμῶν περιέχεται· ἢ ἐκπέμποντές τι παρ' ἑαυτῶν, καὶ προσπελάζοντος τούτου τοῖς ὁρατοῖς, οὕτως αὐτῶν τὴν αἴσθησιν ἔχομεν, καὶ τί ἐστι τοῦτο καὶ πόσον, ὥστε γῇ καὶ θαλάσσῃ ἐξαρκεῖν ἐφαπλούμενον, καὶ περᾷν μὲν τὸν μεταξὺ γῆς καὶ οὐρανοῦ τόπον, αὐτῷ τε προσβάλλειν τῷ οὐρανῷ το σούτῳ τάχει κινούμενον, ὥστε ἐν ἴσῳ χρόνῳ τό τε πε ρικείμενον σῶμα, καὶ τοὺς ἐν οὐρανῷ ἀστέρας κα ταμανθάνεσθαι. Καὶ τί δεῖ τἄλλα λέγειν; Ἀλλὰ αὐτὰ τὰ τοῦ νοῦ κινήματα, πότερον κτίζειν ἢ γεν νᾷν πέφυκεν ἡ ψυχὴ, τίς ἂν ἀκριβῶς εἴποι; Τί οὖν θαυμαστὸν καὶ περὶ τοῦ ἁγίου Πνεύματος ἀνεπαι σχύντως ἡμᾶς τὴν ἄγνοιαν ὁμολογεῖν; τὴν μέντοι ἀναντιῤῥήτως αὐτῷ προσμαρτυρουμένην δοξολογίαν ἀποδιδόναι; Ὅτι μὲν γὰρ ὑπὲρ τὴν κτίσιν ἐστὶν, ἱκανῶς ἡμῖν παρίστησι τὰ διὰ τῶν Γραφῶν παραδι δόμενα, ἐπειδή γε ἀδύνατον τῆς αὐτῆς εἶναι φύσεως τό τε ἁγιάζον καὶ τὰ ἁγιαζόμενα, τὸ διδά σκον καὶ τὰ διδασκόμενα, τὸ ἀποκαλύπτον καὶ τὰ τῆς ἀποκαλύψεως προσδεόμενα. Ἀγέννητον δὲ οὐδεὶς οὕτως ἔξω παντελῶς ἐστι τοῦ φρονεῖν, ὥστε τολμῆ σαι ἕτερον πλὴν τοῦ Θεοῦ τῶν ὅλων προσαγορεῦσαι, ἀλλὰ μὴν οὐδὲ Υἱὸν, τῷ ἕνα εἶναι τὸν Μονογενῆ. Τί οὖν αὐτὸ χρὴ καλεῖν; Πνεῦμα ἅγιον, καὶ Πνεῦμα Θεοῦ, καὶ Πνεῦμα ἀληθείας, ἀποστελλόμενον παρὰ Θεοῦ, διὰ Υἱοῦ χορηγούμενον, οὐ δοῦλον, ἀλλ' ἅγιον, ἀγαθὸν, ἡγεμονικόν· Πνεῦμα ζωοποιοῦν, Πνεῦμα υἱοθεσίας, ἐπιστάμενον πάντα τὰ τοῦ Θεοῦ. Οὕτω δὴ καὶ ἐν τῇ Τριάδι ὁ τῆς μονάδος διασωθήσεται λόγος, ἕνα μὲν Πατέρα ὁμολογούντων, καὶ ἕνα Υἱὸν, καὶ ἓν