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They transfer the established theology concerning the Spirit where he said, "God is Spirit" to God the Father, saying that because He is spirit, it was so written, and furthermore, since it is also written: "Christ the Lord is the breath of our nostrils;" - Will they then count both the Father and the Son, since they are spirit, with the other ministering spirits? But if this is not so, neither is the Holy Spirit to be understood among the other spirits. For he is not an archangel. For Michael and Gabriel and those with them are archangels; and not even heretics would say that the Holy Spirit of God is ranked after them. 4.12 Where then, or with what creatures, do they see fit to rank him? For after God, we have not been taught from the scriptures of any other rational nature than that of the many spirits and, according to us, bodies. 4.13 Furthermore, they sophistically infer from what has been said: The Father and the Son are called "true," but the Spirit is written as "truth," as if this were discordant. But it is the same thing, as has been shown in the first discourse, and this does not differ from that.

5.n Concerning those who say, "Since the Word of God is only-begotten, what shall we call the Spirit?" And concerning the Son being testified as only-begotten. The Holy Spirit is one and only; and again the Son is Word; the Holy Spirit, utterance. And concerning comparison; and

concerning there being no paradigm of the incomparable essence.

5.1 To these things, those who are most varied and diverse in their speech—I do not know if also in their opinion—but in any case, the heretics, who are estranged from the simpler and truer teaching, often twisting the same words, say: "The Word of God was called only-begotten, because the Holy Spirit is not from the substance of the Father. For if it were, he would not have been called only-begotten, and the Holy Spirit would have been named his brother." 5.2 They say such things, being dissimilar even to themselves, but the truth speaks against them. He is written as only-begotten, both because he alone was begotten from the substance of the Father, and not proceeding, as the Holy Spirit does; and because the blasphemies of the heretics who call him a creature and a son, as we are, are excluded. And the Holy Spirit is written as being one and only, both because it uniquely and alone proceeds from the substance of God the Father and is not begotten, as the Son is; and because it is not to be supposed a creature, like the other spirits. 5.3 For the one is not two, nor is the Spirit alien to the substance of the Father, nor is it separated from the union with the One; nor does it have a subordination to Him or another more connatural or closer to God than itself; nor does it tolerate being called a number of the one substance or being ranked with created things, since it is one of those who created all things with the Father and the Son. Therefore, the one Holy Spirit cannot be unlike the one Father or the one Son, nor like the multitude of spirits. 5.4 For just as there is one God and Father and one true Son, all we who are according to the image have, through his goodness and abundance, been called gods and sons, —though not being so in truth—according to the text: "I said, 'You are gods, and all of you sons of the Most High;'" so, there being one and only Holy Spirit of truth, many are called spirits, though they are not by nature spirits of God. 5.5 Not seeing and considering how they might appear to the theologians to be saying something coherent, they do not hesitate to bring forth other harmful things. And let no one blame me, before hearing the whole argument, if I call their ideas a harm. For he will find that they speak, openly acting against the opinion of the divinely inspired men, who had the gift from God to excel in this matter. For they say: If the Holy Spirit is God, he is either Father or Son; but being neither of these, he is not God, just as the other spirits are not. 5.6 We must therefore answer them

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κειμένην θεολογίαν περὶ τοῦ πνεύματος ἔνθα εἶπεν· «πνεῦμα ὁ θεός» μεταφέρουσιν εἰς τὸν θεὸν καὶ πατέρα, λέγοντες διὰ τὸ εἶναι πνεῦμα αὐτὸν οὕτω γεγράφθαι, ἔτι δὲ ἐπειδὴ γέγραπται καί· «πνεῦμα τοῦ προσώπου ἡμῶν Χριστὸς κύριος·» - ἆρα καὶ τὸν παρέρα καὶ τὸν υἱὸν ἅτε πνεῦμα τοῖς ἄλλοις συναριθμήσουσι λειτουργικοῖς πνεύμασιν; εἰ δὲ τοῦτο οὐχ οὕτως, οὐδὲ τὸ ἅγιον πνεῦμα νοεῖται μετὰ τῶν ἄλλων πνευμάτων. ἀρχάγγελος γὰρ οὔκ ἐστιν. ὁ γὰρ Μιχαὴλ καὶ Γαβριὴλ καὶ οἱ κατ' αὐτούς εἰσιν ἀρχάγγελοι· μετ' ἐκείνους δὲ οὐδὲ αἱρετικοὶ εἴποιεν ἂν τετάχθαι τὸ ἅγιον πνεῦμα τοῦ θεοῦ. 4.12 ποῦ οὖν λοιπὸν ἢ μετὰ ποίων κτισμάτων τάσσεσθαι δοκιμάζουσιν αὐτό; μετὰ γὰρ τὸν θεὸν φύσιν ἄλλην λογικὴν ἀπὸ γραφῶν οὐκ ἐδιδάχθημεν ἢ τῶν πολλῶν πνευμάτων καὶ καθ' ἡμᾶς σωμάτων. 4.13 ἔτι σοφιστικῶς ἐκ τῶν προκειμένων ἐπάγουσιν· ὁ πατὴρ καὶ ὁ υἱὸς «ἀληθινός», τὸ δὲ πνεῦμα «ἀλήθεια» γέγραπται, ὡς ἀπᾴδοντος τούτου. ἔστιν δὲ ταὐτόν, καθὰ ἐν τῷ πρώτῳ δέδεικται λόγῳ, καὶ οὐ διαφέρει τοῦτο ἐκείνου.

5.ν Περὶ τῶν λεγόντων, ὅτι «μονογενοῦς ὄντος τοῦ θεοῦ λόγου, τί τὸ πνεῦμα καλέσομεν;» καὶ περὶ τοῦ μαρτυρεῖσθαι τὸν υἱὸν μονογενῆ. τὸ ἅγιον πνεῦμα ἓν καὶ μόνον· καὶ πάλιν τὸν υἱὸν λόγον· τὸ ἅγιον πνεῦμα, ῥῆμα. καὶ περὶ συγκρίσεως· καὶ

περὶ τοῦ μὴ εἶναι παράδειγμα τοῦ ἀσυγκρίτου οὐσίας.

5.1 Πρὸς ταῦτα οἱ ποικιλώτατοι καὶ πολυτροπώτατοι κατὰ τὸν λόγον οὐκ οἶδα, εἰ μὴ καὶ κατὰ τὴν γνώμην, πάντως δὲ ὅτι καὶ τοῦτο οἱ τῆς ἁπλουστέρας καὶ ἀληθεστέρας διδασκαλίας ἀλλότριοι αἱρετικοὶ ἀναστρέφοντες πολλάκις τὰ αὐτὰ ῥήματα, φασίν· «μονογενὴς ἐκλήθη ὁ θεὸς λόγος, ἐπειδὴ τὸ ἅγιον πνεῦμα οὐκ ἐκ τῆς ὑποστάσεώς ἐστιν τοῦ πατρός. ἐπεὶ εἰ αὐτὸς μὲν οὐκ ἂν ἐλέχθη μονογενής, τὸ δὲ ἅγιον πνεῦμα προσηγορεύθη ἀδελφὸς αὐτοῦ.» 5.2 ἐκεῖνοι μὲν οὕτως καὶ πρὸς ἑαυτοὺς ἀνομοιούμενοι, ἡ δὲ ἀλήθεια πρὸς αὐτούς. μονογενὴς γέγραπται, διά τε τὸ μόνον γεννηθῆναι ἐκ τῆς ὑποστάσεως τοῦ πατρός, καὶ μὴ ἐκπορευθῆναι, ὡς τὸ ἅγιον πνεῦμα· διά τε τὸ ἀποκλείεσθαι τὰς βλασφημίας αἱρετικῶν λεγόντων αὐτὸν κτίσμα καὶ υἱόν, ὥς ἐσμεν ἡμεῖς. καὶ τὸ ἅγιον δὲ πνεῦμα ἓν καὶ μόνον εἶναι γέγραπται, διά τε τὸ ἑνιαίως καὶ μόνως αὐτὸ ἐκ τῆς ὑποστάσεως τοῦ θεοῦ καὶ πατρὸς ἐκπορευθῆναι καὶ μὴ γεννηθῆναι, ὡς ὁ υἱός· διά τε τὸ μὴ κτίσμα, ὡς τὰ ἄλλα πνεύματα, ὑπονοεῖσθαι. 5.3 τὸ γὰρ ἓν οὐ δύο, οὔτε ἀλλότριόν ἐστι τὸ πνεῦμα τῆς οὐσίας πατρός, οὔτε διώρισται τῆς πρὸς τὸ ἓν ἑνώσεως· οὔτε πρὸς ἐκεῖνον ὕφεσιν ἔχει ἢ ἄλλον ἑαυτοῦ μᾶλλον συμφυέστερον ἢ ἀγχίθεον· οὔτ' ἀνέχεται ἢ ἀριθμὸς προσαγορεύεσθαι τῆς ἑνάδος οὐσίας ὂν ἢ τοῖς παρηγμένοις συντάττεσθαι, τῶν πάντα παραγαγόντων σὺν τῷ πατρὶ καὶ τῷ υἱῷ τυγχάνον. οὐ δύναται οὖν τὸ ἓν ἅγιον πνεῦμα οὔτε τῷ ἑνὶ πατρὶ ἢ τῷ ἑνὶ υἱῷ εἶναι ἀνόμοιον, οὔτε τῷ πλήθει τῶν πνευμάτων ὅμοιον. 5.4 καθάπερ γὰρ ἑνὸς ὄντος θεοῦ καὶ πατρὸς καὶ ἑνὸς υἱοῦ ἀληθινοῦ πάντες οἱ κατ' εἰκόνα δι' ἀγαθότητα καὶ ἀφθονίαν αὐτοῦ ἐκλήθημεν θεοὶ καὶ υἱοί, -οὐκ ὄντες τῇ ἀληθεῖᾳ-κατὰ τό· «ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες·» οὕτως ἑνὸς καὶ μόνου ὄντος ἁγίου πνεύματος ἀληθείας, πολλὰ πνεύματα λέγεται, οὐκ ὄντα τῇ φύσει πνεύματα τοῦ θεοῦ. 5.5 οὐ βλέποντες καὶ ἀνασκεπτόμενοι, ὅπως ἂν τοῖς θεολόγοις φαίνοιντο συμβαῖνόν τι λέγοντες, οὐκ ὀκνοῦσι καὶ ἄλλα ἐπιφέρειν βλαβερά. καὶ μοί, πρὶν ἅπαντος ἀκοῦσαι τοῦ λόγου, μέμψηται μηδὲ εἷς, εἰ βλάβην τὰ ἐκείνων καλῶ. εὑρήσει γάρ, ὅτι φθέγγονται, ἄντικρυς ἀντιπράττοντες τῇ γνώμῃ τῶν θεηγόρων ἀνδρῶν, οἳ τὸ περὶ τοῦτο διαπρέπειν εἶχον παρὰ τοῦ θεοῦ ἐν δωρεᾶς μέρει. λέγουσι γάρ· εἰ θεὸς τὸ ἅγιον πνεῦμα ἢ πατὴρ ἢ υἱός ἐστιν· μὴ ὂν δὲ τούτων μηδέν, οὔκ ἐστι θεός, ὡς οὐδὲ τὰ ἄλλα πνεύματα. 5.6 ἀπαντητέον τοίνυν αὐτοῖς