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Holy Spirit. They bring forward proofs, to show that the Holy Spirit has been called a creature, one indeed from the prophet who says: He who establishes the thunder, and creates the spirit; and another from the Gospel that, All things were made through him. 29.669 But we are persuaded that the prophetic word refers not to the Holy Spirit, but to this common breath, the wind of the air. This is clear from the following. For he did not say, "He who created the spirit," but "He who creates the spirit." For just as thunder is not something created once in some bodily hypostasis, but is always, by the will of God, brought into being and dissolved for the fear of men, so also is the spirit; now it becomes like a river of flowing air; then again it ceases when what was previously in motion is still, according to the will of the One who orders all things for the salvation and constitution of the whole; so that through all of creation, both from thunders and winds and the rest of the created order, the Creator might be proclaimed. Wherefore after saying, "He who establishes the thunder, and creates the spirit," he says: "And declaring to men his Christ." For just as the heavens declare the glory of God to those who are able to reason from them about the Creator's art, so also do the sounds of thunder and the movements of the winds proclaim their Creator. Perhaps this might also be a prophecy, referring to the incarnation of the Lord; when the voice that came from heaven seemed to those who heard it to be thunder, which God the Father sent forth, so that through it he might announce the Christ to men; and the winds that were moving, and disturbing the sea, then calming at the Lord's command, clearly they too announced his Christ to men. But the phrase, "All things were made through him," in no way shows us that the Holy Spirit is created, as if the Spirit were numbered among all things. For if there is one and only one Holy Spirit, how can that which is of a unique nature be included among all things? And let no one think that the denial of the Spirit being a creature is a rejection of its hypostasis. For it belongs to a pious mind to shrink from ascribing to the Holy Spirit those things which have been passed over in silence in the holy Scriptures, and to be persuaded that the experience and precise comprehension of it is reserved for us in the age to come, when, passing beyond seeing the truth through a mirror and in a riddle, we shall be deemed worthy of the face-to-face vision. 29.672 BY THE SAME, A REFUTATION And against Eunomius, difficulties and solutions from the divinely-inspired Scriptures, concerning the disputed points about the Son in the New and Old Testament, DISCOURSE 4. If the Son is God by nature, and the Father is also God by nature, the Son is not God in one way, and the Father in another, but in the same way; but if the Son is not God by nature, like those falsely called gods, he is called so, but is not God. If the Son is one Lord by nature, and the Father is also Lord by nature, clearly it is not by a different nature. And if, therefore, God the Father is called one, and the Son is also God, it is not by another nature, but by one. If there is one Lord by nature, while many are called so by position, and one Son by nature, while many are named sons by position, "by position" is said in imitation of that which is by nature; for nothing could be said to be "by position" unless that which is "by nature" pre-existed. If, therefore, we are sons of God by position, it is necessary that the Son by nature pre-exist. Then, truly, the names of the substance of which they are names, are indicators. But both the Father 29.673 and the Son are truly Lord and God. Therefore, the substance is the same, just as the names are the same. If "only-begotten" is not from begetting, but because of being incomparable, the Father is also only-begotten; for he is incomparable. And every creature

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Πνεῦμα ἅγιον. Κομίζουσι δὲ ἀποδείξεις, πρὸς τὸ κτίσμα εἰρῆ σθαι τὸ Πνεῦμα τὸ ἅγιον, μίαν μὲν ἐκ τοῦ προφήτου λέγοντος· Ὁ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα· ἑτέραν δὲ τὴν ἐκ τοῦ Εὐαγγελίου ὅτι, Πάντα δι' αὐ 29.669 τοῦ ἐγένετο. Ἡμεῖς δὲ τὸν προφητικὸν λόγον οὐκ εἰς τὸ Πνεῦμα τὸ ἅγιον, ἀλλ' εἰς τὴν κοινὴν ταύτην πνοὴν, τὸ τοῦ ἀέρος πνεῦμα, πεπείσμεθα φέρειν. ∆ῆλον δὲ ἐκεῖθεν. Οὐ γὰρ εἶπεν, Ὁ κτίσας πνεῦμα, ἀλλ' Ὁ κτίζων πνεῦμα. Ὡς γὰρ ἡ βροντὴ οὐκ ἐν ὑποστάσει τινί ἐστι σωματικῇ ἅπαξ κτισθεῖσα, ἀλλ' ἀεὶ πρὸς τὸ τοῦ Θεοῦ βούλημα ἐπὶ φόβῳ τῶν ἀνθρώ πων ἐνεργουμένη γίνεσθαι καὶ διαλύεσθαι πέφυκεν, οὕτω καὶ τὸ πνεῦμα· νῦν μὲν γίνεται δίκην ποταμοῦ ῥέοντος τοῦ ἀέρος· πάλιν δὲ παύεται ἀτρε μοῦντος τοῦ πρότερον κινουμένου, κατὰ τὸ βούλημα τοῦ τὰ πάντα ἐπὶ σωτηρίᾳ καὶ συστάσει τῶν ὅλων οἰκονομοῦντος· ὥστε διὰ πάσης τῆς κτίσεως, ἔκ τε βροντῶν καὶ ἀνέμων καὶ τῆς λοιπῆς δημιουργίας τὸν δημιουργὸν ἀναγγέλλεσθαι. ∆ιόπερ μετὰ τὸ εἰπεῖν· Ὁ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, φη σίν· Καὶ ἀπαγγέλλων τοῖς ἀνθρώποις τὸν Χρι στὸν αὐτοῦ. Ὡς γὰρ οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ τοῖς δυναμένοις ἐξ αὐτῶν τὴν τοῦ δημιουργοῦ τέχνην ἀναλογίζεσθαι, οὕτω καὶ βροντῆς ἦχοι, καὶ πνευμάτων κινήσεις, τὸν δημιουργὸν αὐτῶν ἀνα κηρύττουσι. Τάχα δ' ἂν τοῦτο καὶ προφητεία εἴη, πρὸς τὴν ἐνανθρώπησιν τοῦ Κυρίου φέρουσα· ὅτε ἡ μὲν φωνὴ, ἡ γενομένη ἐξ οὐρανοῦ, βροντὴ ἐδόκει τοῖς ἀκούσασιν εἶναι, ἥντινα ἀφῆκεν ὁ Θεὸς καὶ Πατὴρ, ὥστε δι' αὐτῆς ἀναγγεῖλαι τὸν Χριστὸν τοῖς ἀνθρώποις· τὰ δὲ πνεύματα τὰ κινούμενα, καὶ τὴν θάλασσαν συνταράσσοντα, εἶτα κοπάσαντα τῷ προστάγματι τοῦ Κυρίου, σαφῶς καὶ αὐτὰ ἀνήγγειλε τοῖς ἀνθρώποις τὸν Χριστὸν αὐτοῦ. Τὸ δὲ, Πάντα δι' αὐτοῦ ἐγένετο, οὐδαμῶς ἡμῖν κτι στὸν εἶναι τὸ Πνεῦμα τὸ ἅγιον παρίστησιν, ὡς συν αριθμουμένου τοῖς πᾶσι τοῦ Πνεύματος. Εἰ γὰρ ἓν Πνεῦμα ἅγιον καὶ μόνον, πῶς ὃ τῆς μοναδικῆς ἐστι φύσεως, τοῖς πᾶσι συμπαραλαμβάνεσθαι δύναται; Καὶ μηδεὶς οἰέσθω ἀθέτησιν εἶναι τῆς ὑποστάσεως τὴν ἄρνησιν τοῦ κτίσμα εἶναι τὸ Πνεῦμα. Εὐσεβοῦς γάρ ἐστι διανοίας τὰ ἀποσιωπηθέντα ἐν ταῖς ἁγίαις Γραφαῖς εὐλαβεῖσθαι ἐπιφημίζειν τῷ ἁγίῳ Πνεύματι, πεπεῖσθαι δὲ τὴν ἐμπειρίαν αὐτοῦ καὶ ἀκριβῆ κα τάληψιν εἰς τὸν ὕστερον ἡμῖν ἀποκεῖσθαι αἰῶνα, ὅταν, διαβάντες τὸ δι' ἐσόπτρου καὶ αἰνίγματος ὁρᾷν τὴν ἀλήθειαν, τῆς πρὸς πρόσωπον θεωρίας ἀξιω θῶμεν. 29.672 ΤΟΥ ΑΥΤΟΥ ΑΝΤΙΡΡΗΤΙΚΟΣ Καὶ κατὰ Εὐνομίου ἀπορίαι καὶ λύσεις ἐκ τῶν θεοπνεύστων Γραφῶν, εἰς τὰ ἀντιλεγόμενα περὶ τοῦ Υἱοῦ ἐν τῇ Καινῇ καὶ Παλαιᾷ ∆ιαθήκῃ, ΛΟΓΟΣ ∆. Εἰ φύσει Θεὸς ὁ Υἱὸς, Θεὸς δὲ φύσει καὶ ὁ Πα τὴρ, οὐκ ἄλλως Θεὸς ὁ Υἱὸς, ἑτέρως δὲ ὁ Πατὴρ, ἀλλ' ὁμοίως· εἰ δὲ οὐ φύσει Θεὸς ὁ Υἱὸς, ὡς οἱ ψευ δῶς λεγόμενοι θεοὶ, λέγεται, καὶ οὐκ ἔστι Θεός. Εἰ εἷς Κύριος ὁ Υἱὸς φύσει, Κύριος δὲ καὶ ὁ Πατὴρ φύσει, δηλονότι οὐχ ἑτέρᾳ φύσει. Κἂν εἷς οὖν ὁ Θεὸς ὁ Πατὴρ λέγεται, Θεὸς δὲ καὶ ὁ Υἱὸς, οὐκ ἄλλῃ φύσει, ἀλλὰ μιᾷ. Εἰ εἷς Κύριος φύσει, πολλῶν θέσει καλουμένων, καὶ εἷς Υἱὸς φύσει, πολλῶν ὀνο μαζομένων υἱῶν θέσει, τὸ, θέσει, κατὰ μίμησιν τοῦ φύσει λέγεται· θέσει γὰρ οὐδὲν ἂν λεχθείη, μὴ προηγουμένου τοῦ φύσει. Εἰ οὖν ἡμεῖς υἱοὶ θέσει Θεοῦ, ἀνάγκη τὸν φύσει Υἱὸν προϋπάρχειν. Εἶτα ἀληθῶς ὀνόματα τῆς οὐσίας ὧν ἐστιν ὀνόματα, γνωρίσματα. Κύριος δὲ καὶ Θεὸς ἀληθῶς καὶ ὁ Πα 29.673 τὴρ καὶ ὁ Υἱός. Ἡ αὐτὴ ἄρα οὐσία, ὥσπερ καὶ τὰ αὐτὰ ὀνόματα. Εἰ μὴ γεννήσεως τὸ μονογενὲς, ἀλλὰ διὰ τὸ ἀσύγκριτον, μονογενὴς καὶ ὁ Πατήρ· ἀσύγκριτος γάρ. Καὶ πᾶν δὲ κτίσμα