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and His grace that is in me,” but concerning the Son, “the grace of our Lord Jesus Christ,” 3.16 the Spirit of truth, as John preaches from the Savior: “If you love me, keep my commandments. And I will ask the Father, and he will give you another Counselor, to be with you forever, the Spirit of truth,” and again in his first epistle. “and it is the Spirit that bears witness, because the Spirit is the truth,” in the same way that the Son said: “I am the truth.” 3.17 a divine Spirit and breath of the Almighty and philanthropic, according to the phrase of Job and that of Moses mentioned a few verses ago in this chapter. 3.18 The Holy Spirit was also acclaimed as light, in whom and by whom we are enlightened, as when the apostle writes: “that he may give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your heart enlightened,” and as David sings: “For with you is the fountain of life; in your light we shall see light;” that is, in your Son, the radiance of your glory, your Holy Spirit. And: “The light of your countenance has been signed upon us, O Lord.” For what else could be the Spirit, who proceeds from the Father or from the Light? concerning whom John sang in his first epistle: “God is light,” and in the gospel concerning the only-begotten: “He was the true light, which enlightens every man coming into the world,” and: “I am the light, I am the life.” 3.19 And it is no wonder if, being one and always the same, he is glorified by different appellations. For since his ineffable divinity is incomprehensible to mortal words, we hymn the energies that come to us, as far as we are able, and we use different names. 3.20 But those who hold the dogma of Macedonius, belonging more to their heresy than to the truth, see nothing that agrees with the oracles. For they are carried away by fables with their very words, that one should not pay attention to homonyms or synonyms or similar expressions. 3.21 For of God, he says, the name “good” is interwoven with “one God,” but in the case of the Holy Spirit, the name “good” is not joined with “one God.” And again: a man, he says, was written to be good, as when he says: “Do good, O Lord, to the good,” and: “The good man out of his good treasure brings forth good things.” 3.22 Likewise, he says, inanimate things are also homonymously good, as when he prophesies: “If you are willing and obedient, you shall eat the good of the land.” But it has also been said of supposedly insubstantial things: “It is good to give thanks to the Lord.” 3.23 Likewise a man, he says, is also called holy, and the power of God, he says, and a worm, as he writes: “the locust, my great army,” and the Savior: “the powers of the heavens will be shaken.” 3.24 And this I say, that not paying attention to homonyms and similar expressions has reason in the case of things of a different kind and different substance, but not, however, in the case of the Holy Spirit and of him whose Spirit he is, and indeed of the Son. For Scripture, adding security from itself to the homonyms or synonyms, frames the syllable “my” or “your” or the word “holy” or “good;” that is, either as from God it says: “my Spirit,” or as from David and from us: “your good Spirit shall lead me.” 3.25 Therefore it is necessary to be persuaded by what is much more profitable, I mean by the aforementioned scriptural testimonies, and to know that the Holy Spirit has homonymy or synonymy and similar expressions with God and his only-begotten Son, who were hymned with similar names, not with creatures because of the homonymy sometimes found in them. 3.26 For even if we should grant that these things share in some name or word with God, yet not in substance nor in the energy of power and sanctification. For these things do not exist at all by nature; but by comparison with evil, the good is appointed, and with sin, or passion, the holy; for that which is not excessively evil and sinful, or passionate, is here called good and holy. 3.27 For as wickedness

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καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμέ,» περὶ δὲ τοῦ υἱοῦ· «ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,» 3.16 πνεῦμα ἀληθείας, ὡς Ἰωάννης ἀπὸ τοῦ σωτῆρος εὐαγγελίζεται· «ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσατε· κἀγὼ ἐρωτήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα ᾖ μεθ' ὑμῶν εἰς τὸν αἰῶνα τὸ πνεῦμα τῆς ἀληθείας,» καὶ πάλιν ἐν τῇ πρώτῃ αὐτοῦ ἐπιστολῇ. «καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ ἀλήθεια,» ὁμοιότροπον τοῦ εἰπεῖν τὸν υἱόν· «ἐγώ εἰμι ἡ ἀλήθεια.» 3.17 πνεῦμα θεῖον καὶ πνοὴ παντοκράτορος καὶ φιλάνθρωπον, κατὰ τὴν φράσιν Ἰὼβ καὶ τὴν πρὸ ὀλίγων στιχιδίων ἐν τῷ κεφαλαίῳ τούτῳ μνημονευθεῖσαν Μωυσέως. 3.18 ἀνευφημήθη καὶ φῶς τὸ ἅγιον πνεῦμα, ἐν ᾧ καὶ ὑφ' ᾧ φωτιζόμεθα ὡς ἡνίκα ὁ ἀπόστολος γράφει· «ἵνα δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως, ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς καρδίας,» καὶ ὡς ∆αυὶδ ψάλλει· «ὅτι παρὰ σοὶ πηγὴ ζωῆς· ἐν τῷ φωτί σου ὀψόμεθα φῶς·» τουτέστιν ἐν τῷ υἱῷ σου, τῷ ἀπαυγάσματι τῆς δόξης σου τὸ ἅγιόν σου πνεῦμα. καί· «ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε.» τί γὰρ ἂν εἴη ἄλλο τὸ πνεῦμα, ὃ παρὰ τοῦ πατρὸς ἢ ἐκ τοῦ φωτὸς ἐκπορεύεται; περὶ οὗ Ἰωάννης ὕμνησεν ἐν μὲν τῇ πρώτῃ ἐπιστολῇ· «φῶς ὁ θεός,» ἐν δὲ εὐαγγελίῳ περὶ τοῦ μονογενοῦς· «ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον,» καί· «ἐγώ εἰμι τὸ φῶς, ἐγώ εἰμι ἡ ζωή.» 3.19 οὐδὲν δὲ θαυμαστόν, εἰ ἓν ὂν καὶ ἀεὶ ὡσαύτως ἔχον, διαφοροῖς προσηγορίαις δοξάζεται. τῷ γὰρ ἀπερίληπτον εἶναι θνητῶν λόγων τὴν ἄφραστον αὐτοῦ θεότητα, κατὰ δύναμιν τὰς εἰς ἡμᾶς αὐτοὺς γινομένας ἐνεργείας ὑμνοῦντες, διαφοροῖς καὶ τοῖς ὀνόμασι προσχρώμεθα. 3.20 οἱ δὲ τὸ Μακεδονίου πρεσβεύοντες δόγμα, τῆς αἱρέσεως αὐτῶν μᾶλλον ἢ τἀληθοῦς γινόμενοι, οὐδέν τι συμβαῖνον τοῖς τῶν λογίων βλέπουσιν. συναρπακτικῶς γὰρ μυθεύονται ῥήμασιν αὐτοῖς, ὡς οὐ χρὴ ὁμωνυμίαις ἢ συνωνυμίαις ἢ ὁμοιολεξίαις προσέχειν. 3.21 τοῦ γὰρ θεοῦ, φησίν, τὸ «ἀγαθὸς» ὄνομα, τῷ «εἷς θεὸς» συμπέπλεκται ἐπὶ δὲ τῷ ἁγίῳ πνεύματι τῷ «ἀγαθὸς» ὀνόματι οὐ συνέζευκται τὸ «εἷς θεός». καὶ πάλιν· ἀγαθός, φησίν, ἐγράφη εἶναι καὶ ἄνθρωπος, ὡς ἡνίκα λέγει· «ἀγάθυνον, κύριε, τοῖς ἀγαθοῖς,» καί· «ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά.» 3.22 ὁμοίως δέ, φησίν, ἀγαθὰ ὁμωνύμως καὶ ἄψυχα, ὡς ὅταν προφητεύῃ· «ἐὰν θελήσητε καὶ ἀκούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε.» ἀλλὰ καὶ ἐπὶ ἀνυποστάτων δῆθεν πραγμάτων εἴρηται· «ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ.» 3.23 ὁμοίως ἅγιος, φησίν, καλεῖται καὶ ἄνθρωπος, δύναμίς τε θεοῦ, φησίν, καὶ σκώληξ, ᾗ γράφει· «ἡ κάμπη, ἡ δύναμίς μου, ἡ μεγάλη,» καὶ ὁ σωτὴρ δέ· «αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.» 3.24 καὶ τοῦτο μὲν φημὶ δὲ τὸ μὴ προσέχειν ὁμωνυμίαις καὶ ὁμοιολεξίαις λόγον ἔχει ἐπὶ τοῖς ἑτεροειδέσιν καὶ ἑτεροουσίοις, οὐ μέντοι ἐπὶ τοῦ ἁγίου πνεύματος καὶ ἐκείνου, οὗ πνεῦμά ἐστιν, ἔτι μὴν καὶ τοῦ υἱοῦ. προστιθεῖσα γὰρ ἡ γραφὴ τὴν ἀπὸ ἑαυτῆς ἀσφάλειαν ταῖς ὁμωνυμίαις ἢ συνωνυμίαις συμφράζει τὴν «μοῦ» ἢ «σοῦ» συλλαβὴν ἢ τὴν «ἅγιος» ἢ «ἀγαθὸς» λέξιν· τουτέστιν, ἢ ὡς ἀπὸ τοῦ θεοῦ λέγει· «τὸ πνεῦμά μου,» ἢ ὡς ἀπὸ τοῦ ∆αυὶδ καὶ ἡμῶν· «τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με.» 3.25 πείθεσθαι οὖν δεῖ οἷς πολλῷ λυσιτελέστερον, ταῖς μνημονευθείσαις γραφικαῖς μαρτυρίαις λέγω, καὶ εἰδέναι ὡς τὸ ἅγιον πνεῦμα τὴν ὁμωνυμίαν ἢ συνωνυμίαν καὶ τὰς ὁμοιολεξίας πρὸς τὸν θεὸν ἔχει καὶ τὸν μονογενῆ αὐτοῦ υἱόν, τοὺς τοῖς ὁμοίοις ὀνόμασιν ὑμνηθέντας, οὐ πρὸς τὰ κτίσματα διὰ τὴν εὑρισκομένην ἔσθ' ὅτε ἐν ἐκείνοις ὁμωνυμίαν. 3.26 ταῦτα γὰρ εἰ καὶ δοίημεν ὀνόματί τινι ἢ λέξει θεῷ κοινωνεῖν, ἀλλ' οὐκ οὐσίᾳ οὐδὲ ἐνεργείᾳ δυνάμεως καὶ ἁγιασμοῦ. οὐδὲ γὰρ φύσει ταῦτα καθάπαξ ὑπάρχουσιν· κατὰ σύγκρισιν δὲ τοῦ κακοῦ τὸ ἀγαθὸν καὶ τοῦ ἁμαρτήματος ἤγουν τοῦ πάθους τὸ ἅγιον τέτακται· τὸ γὰρ μὴ λίαν κακὸν καὶ ἁμαρτωλόν ἤγουν ἐμπαθές ἀγαθὸν καὶ ἅγιον ἐνθάδε προσείρηται. 3.27 ὡς γὰρ κακία