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Spirit not to be consubstantial and of equal honor with that from which it is. Therefore it is also holy by nature. 4.3 Therefore the angels, he says, are they not from God and holy and spirits of God? They are from God, in that they came into being by his command, as all things did; but they are holy after having been sanctified, as are men; and spirits, in that they are bodiless in relation to us; 4.4 not being called spirits of God or from God or proceeding from the Father or divine or spirits of truth or spirits of holiness; but ministering angels and heavenly bodies because they are infinitely distant from and subordinate to the uncreated Spirit of God, according to the experienced apostle who writes: "terrestrial bodies and celestial bodies." 4.5 For just as the spirits of the winds are not like them, so they are not like the Holy Spirit of God. For they were created, but they did not proceed from the hypostasis of God the Father; they do not regenerate us, they do not deify, they do not forgive sins, they do not give life, they do not create, they do not sanctify, they do not judge, but are also judged. For "you," he says, "will judge even angels." 4.6 Nor are the powers of the heavens in them. They are not uncircumscribed by places and unmeasured by distances. For Gabriel, while speaking to Daniel, or announcing the good news to the virgin Theotokos, was not also in heaven in his substance, as he was in thought, but at that time he was present on earth only. Nor are they uncomprehended by the ages; for "He who makes," he says, "his angels spirits, and his ministers a flaming fire." 4.7 They do not do one of the things that are done by the Holy Spirit, but they even minister to him, as the archangel Gabriel showed, ministering to the Theotokos Mary and saying: "The Holy Spirit will come upon you." Therefore man is not their temple, as he is of God and of his Spirit and of the only-begotten Son. They are not included together with God. There is not one angelic hypostasis, but a countless number. 4.8 But the all-radiant Holy Spirit connaturally and uniformly proceeded timelessly from the ineffable and super-essential and pre-essential and universal and formless paternal hypostasis, and has been called divine; and it is one, not multiple, good, ungrudging, unapproachable, uncircumscribed by all thoughts, infinite in power, inexpressible, uniquely existing; and by nature both holy and Spirit of God, and being none of all things, but God, being both in heaven and with us, the cause to all of all good things; present to all things immaterially, without form, unchangeably; 4.9 not departing from being ineffably co-enthroned with the Father, and extending everywhere and containing all things, and dwelling in all things without confusion; and entering into our thoughts and those of beings invisible to us, and examining all things, although knowing all things; and sounding forth without voice, and hearing souls from within as they cry out in silence, and having mercy on all for all things without delay, and strengthening them, and giving unspeakable joy to natures everywhere; embracing the constitution of this universe, and having all things under itself; and illuminating with divine light and doing good by its immeasurable energy and goodness; 4.10 leading those better in judgment to a more perfect goal, and not depriving those who are worse and behave sinfully of its own kingly and concordant and undivided providence, but placing them in longing and understanding of the consubstantial Trinity, the provider of all good things; and helping all those who cultivate well, while being so removed from all things, that to one of the apostles living in India, and to another in Spain, and to another in another place to the end of the earth having been allotted by him, it imparted its own unerring and unadulterated wisdom; not being present to this one now, and to another hereafter, nor breathing more on one, and less on another, but at the same time shining upon each one both jointly and separately, always in the same way, just as the Lord also said: "I am with you all the days, until the consummation of the age." 4.11 Since not at least—since they themselves the [one] from John

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πνεῦμα μὴ εἶναι ὁμοούσιον καὶ ἰσότιμον ἐκείνου, ἐξ οὗ ἐστιν. διόπερ ἐστὶν καὶ ἅγιον φυσικῶς. 4.3 οἱ οὖν ἄγγελοι, φησίν, οὐκ εἰσὶν ἀπὸ τοῦ θεοῦ καὶ ἅγιοι καὶ πνεύματα τοῦ θεοῦ; ἐκεῖνοί εἰσιν ἀπὸ θεοῦ, καθ' ὃ προστάξει αὐτοῦ γεγόνασιν, ὡς πάντα· ἅγιοι δὲ μετὰ τὸ ἁγιασθῆναι, ὡς οἱ ἄνθρωποι· πνεύματα δέ, καθὸ πρὸς ἡμᾶς ἀσώματοι· 4.4 οὐ κληθέντες πνεύματα τοῦ θεοῦ ἢ ἐκ τοῦ θεοῦ ἢ ἐκπορευόμενα παρὰ τοῦ πατρὸς ἢ θεῖα ἢ πνεύματα ἀληθείας ἢ πνεύματα ἁγιοσύνης· ἀλλ' ἄγγελοι λειτουργοὶ καὶ σώματα οὐράνια διὰ τὸ ἀπείρως ἀπέχειν καὶ ὑφιζάνειν τοῦ ἀκτίστου πνεύματος τοῦ θεοῦ, κατὰ τὸν γράφοντα ἔμπειρον ἀπόστολον· «σώματα ἐπίγεια καὶ σώματα ἐπουράνια». 4.5 ὡς γὰρ οὐ κατ' αὐτοὺς τὰ πνεύματα τῶν ἀνέμων, οὐδὲ αὐτοὶ κατὰ τὸ ἅγιον πνεῦμα τοῦ θεοῦ. αὐτοὶ γὰρ ἐκτίσθησαν, οὐ μέντοι ἐξεπορεύθησαν ἐκ τῆς ὑποστάσεως τοῦ θεοῦ καὶ πατρός· οὐκ ἀναγεννῶσιν ἡμᾶς, οὐ θεοποιοῦσιν, ἁμαρτίας οὐ συγχωροῦσιν, οὐ ζωοποιοῦσιν, οὐ δημιουργοῦσιν, οὐχ ἁγιάζουσιν, οὐ κρίνουσιν, ἀλλὰ καὶ κρίνονται. «ὑμεῖς» γάρ, φησίν, «καὶ ἀγγέλους κρινεῖτε». 4.6 οὐδ' ἐν αὐτοῖς εἰσιν τῶν οὐρανῶν αἱ δυνάμεις. οὐ τόποις εἰσὶν ἀπερίγραφοι καὶ διαστήμασιν ἀμέτρητοι. ὁ γὰρ Γαβριὴλ λαλῶν τῷ ∆ανιήλ, ἢ εὐαγγελιζόμενος τὴν θεοτόκον παρθένον, οὐκ ἦν καὶ ἐν οὐρανῷ τῇ οὐσίᾳ, ὡς τῇ διανοίᾳ, ἀλλὰ τότε ἐπὶ γῆς διέτριβεν μόνον. οὐδὲ τοῖς αἰῶσίν εἰσιν ἀπερίληπτοι· «ὁ ποιῶν» γάρ, φησί, «τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον.» 4.7 οὐχ ἕν τι τῶν γινομένων παρὰ τοῦ ἁγίου πνεύματος ποιοῦσιν, ἀλλὰ καὶ λειτουργοῦσιν αὐτῷ, ὡς ἔδειξεν ὁ ἀρχάγγελος Γαβριήλ, διακονησάμενος πρὸς τὴν θεοτόκον Μαρίαν καὶ εἰπών· «πνεῦμα ἅγιον ἐλεύσεται ἐπὶ σέ.» οὔτε οὖν ναὸς αὐτῶν ἐστιν ὁ ἄνθρωπος, καθά ἐστιν τοῦ θεοῦ καὶ τοῦ πνεύματος αὐτοῦ καὶ τοῦ μονογενοῦς υἱοῦ. οὐ συμπεριλαμβάνονται μετὰ τοῦ θεοῦ. οὐ μία τίς ἐστιν ὑπόστασις ἀγγελική, ἀλλὰ καὶ δυσαρίθμητος. 4.8 τὸ δὲ ὑπερπάμφαες ἅγιον πνεῦμα συμφυῶς καὶ ἑνοειδῶς ἀπὸ τῆς ἀρρήτου καὶ ὑπερουσίου καὶ προουσίου καὶ καθολικῆς καὶ ἀμόρφου προῆλθεν ἀχρόνως πατρικῆς ὑποστάσεως, καὶ προσηγόρευται θεῖον· ἕν τέ ἐστιν ἀπλήθυντον, ἀγαθόν, ἄφθονον, ἀπρόσιτον, ἀπερίγραφον πάσαις νοήσεσιν, ἀπειροδύναμον, ἀνέκλεκτον, μόνως ὑπάρχον· καὶ φύσει ἅγιόν τε καὶ πνεῦμα τοῦ θεοῦ, καὶ οὐδὲν ὂν τῶν πάντων, ἀλλὰ θεὸς ἐν οὐρανῷ τε ὢν καὶ συνὼν ἡμῖν, αἴτιος πᾶσιν πάντων καλῶν· παρὼν μὲν τοῖς ὅλοις ἀύλως, ἀνειδέως, ἀμετασχηματίστως· 4.9 οὐκ ἐξιστάμενος δὲ τοῦ συνιδρῦσθαι ἀφράστως τῷ πατρί, καὶ ἐξαπλούμενος πάντη καὶ χωρῶν, καὶ ἐν ἅπασιν ἀμιγῶς κατοικῶν· καὶ ταῖς ἐννοίαις ἡμῶν τε καὶ τῶν ἡμῖν ἀοράτων ἐμβατεύων, καὶ ἀκριβῶν ἅπαντα, καίτοι πάντα εἰδώς· καὶ ἀφώνως ἐνηχῶν, καὶ ψυχῶν ἐπακούων ἔνδοθεν σιγῇ κραζουσῶν, καὶ πάσας ἐπὶ πᾶσιν οἰκτείρων ἀμελλητί, καὶ ἐπιρωννύων, καὶ εὐφροσύνην ἄφατον ταῖς ἑκασταχοῦ φύσεσιν ἐνδιδούς· περιέχων τοῦδε τοῦ παντὸς τὴν σύστασιν, καὶ πάντα ἔχων ὑφ' ἑαυτῷ· καὶ θεσπεσίῳ φωτίζων φωτὶ καὶ εὐεργετῶν τῇ ἀπλέτῳ αὐτοῦ ἐνεργείᾳ καὶ ἀγαθότητι· 4.10 τὰ μὲν ἀμείνω τὴν γνώμην ἐπὶ τελειότερον ἄγων σκοπόν, τὰ δὲ χείρω καὶ πλημμελῶς ἀναστρεφόμενα οὐκ ἀποστερῶν τῆς ἑαυτοῦ βασιλικῆς καὶ ὁμονοητικῆς καὶ ἀμερίστου προστασίας, ἀλλ' ἐν ἐφέσει καθιστῶν αὐτὰ καὶ συννοίᾳ τῆς χορηγοῦ τῶν ὁλικῶν ἀγαθῶν ὁμοουσίου τριάδος· καὶ πᾶσι τοῖς καλλιεργοῦσι συλλαμβανόμενος, μετὰ τοῦ πάντων ἐξῃρημένος εἶναι οὕτως, ὅτι ἄλλῳ μὲν τῶν ἀποστόλων διάγοντι ἐν Ἰνδίᾳ, ἑτέρῳ δ' ἐν Σπανίᾳ ἄλλῳ δ' ἐν ἄλλῳ τόπῳ ἕως τῆς ἐσχατιᾶς τῆς γῆς παρ' αὐτοῦ νενεμημένῳ τῆς ἑαυτοῦ ἀπλανοῦς καὶ ἀκιβδήλου μετεδίδου σοφίας· οὐ τῷδε μὲν νῦν, ἑτέρῳ δ' εἰςαῦθις παραγινόμενος, οὐδὲ τῷ μὲν μᾶλλον, τῷ δὲ ἔλαττον ἐπιπνέων, ἀλλ' ἅμα τε καὶ ἑκάστῳ ὁμοῦ καὶ διακεκριμένως ἀεὶ ὁμοίως ἐπιλάμπων, καθὰ καὶ ὁ εἰπὼν κύριος· «μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰ ῶνος.» 4.11 ἐπεὶ μή γε-ἐπειδὴ αὐτοὶ τὴν παρ' Ἰωάννῃ