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thus, just as the Father is God not because He is Father, but because He is of divine nature, and the Son not because He is any son, but because He is the Son Word of God and necessarily exists of His divine nature, so also the Holy Spirit is God not because He is simply spirit, but because He is the one and only Holy Spirit of God, and consists of His divine nature, as was said before. and just as hearing: “One is God” and: “You shall worship the Lord your God, and Him only shall you serve;” we believe the only-begotten Word to be God equally with the Father and we worship and serve Him; we are disposed in the same way also concerning the Holy Spirit. 5.7 For we have been commanded, in the formula given for immortal baptism, on which the state of our whole life and religion depends, to rank Him with the Father and the Son, and we have been commanded to worship with and glorify with and minister to Him. For this is the rational worship, which Paul wrote thus: “that you present your bodies as a living sacrifice, holy, well-pleasing to God, your rational worship.” 5.8 And in the way that, when the apostle declared that God alone is wise and has immortality, we believe that the Son likewise has immortality and is wise, being unchangeable in essence with the Father and being His Word and eternal life, as he writes; so also concerning the Holy Spirit. For He does not have immortality and wisdom by grace or gift, like the ministering spirits, but possesses it by nature; for He is the spirit of wisdom. Therefore it is written, that: “no one knows the things of the only wise, except His Spirit.” For if they should grant that these things are not so, they will either delude the God Word, or they will seem to act contrary to the scriptures. 5.9 For nothing is ranked with the Trinity in one Godhead, neither spirits because they are called spirits, even if we do not speak of the profane ones, nor men because they are called gods; for we are not so in truth. But if they do not think that the texts oppose them: “to the only wise God,” and: “who alone has immortality;” they will not be able from anywhere to argue sophistically against the Holy Spirit. For these things were thus said by Paul, because the Son is the Word of God, and the Holy Spirit is the Spirit, and are inseparably of Him by nature, and are referred to one Godhead, as is also said by those outside: one God, self-fathered, from whom all these things came to be. 5.10 As therefore Paul wrote to the Romans, Galatians, and Timothy concerning the Father: “One is God,” so concerning the Son, John said: “the only-begotten God, who is in the bosom of the Father.” And concerning the Holy Spirit Paul taught the Corinthians: “and to another gifts of healings in the one Spirit;” for the unitive quality is proper to the divine and non-multiple nature. And as it was written that the Son was begotten, and testifying He says: “I came forth from the Father;” so it was written, and the same said: “the Spirit of truth, who proceeds from the Father,” that is, He proceeded. 5.11 And just as the Son, being God and Lord, is the Son of God and Lord; so the Holy Spirit, being God and Lord, is the Spirit of God and Lord. And in the way that the Son is written as Word because He co-exists with the Father, in the same way also the Holy Spirit is written as “the utterance of God” and “the spirit of His mouth” and “the breath of the Almighty,” since co-subsisting He shone forth from Him; lest anyone suppose Him to be external to the Godhead of the Father or of His Word. For the utterance is proper to the word, and the word to the mind; and this is fulfilled: “the one God and Father of all, both over all and through all and in all.” 5.12 And as the Son is shown to be unchangeable from the Father, where he writes: “He who has seen me has seen the Father;” likewise also the Holy Spirit through the words He utters: “by this we know that God is in us, from His Spirit, whom He has given us.” It is therefore entirely necessary, the Father being true God, for the equal to be true God

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οὑτωσί, ὥσπερ θεὸς ὁ πατὴρ οὐ διὰ τὸ εἶναι πατέρα, ἀλλὰ διὰ τὸ εἶναι θείας φύσεως, καὶ ὁ υἱὸς οὐ διὰ τὸ εἶναι τοῦ τυχόντος υἱόν, ἀλλὰ διὰ τὸ τοῦ θεοῦ εἶναι υἱὸν λόγον καὶ ἀναγκαίως τῆς αὐτοῦ θείας φύσεως ὑπάρχειν, οὕτως καὶ τὸ ἅγιον πνεῦμα θεὸς οὐ διὰ τὸ ἁπλῶς εἶναι πνεῦμα, ἀλλὰ διὰ τὸ τοῦ θεοῦ εἶναι ἓν καὶ μόνον πνεῦμα ἅγιον, καὶ τῆς αὐτοῦ θείας φύσεως καθεστάναι, ὡς προελέχθη. καὶ ὥσπερ ἀκούσαντες· «εἷς ὁ θεός» καί· «κυρίῳ τῷ θεῷ σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις·» ἐξ ἴσου τῷ πατρὶ θεόν τε εἶναι τὸν μονογενῆ λόγον πιστεύομεν καὶ προσκυνοῦμεν καὶ λατρεύομεν αὐτῷ· τὸν ἴσον τρόπον καὶ περὶ τοῦ ἁγίου πνεύματος διακείμεθα. 5.7 αὐτῷ γάρ, ᾧ προσετάχθημεν ἐν τῷ περὶ τοῦ ἀφθάρτου βαπτίσματος δοθέντι ὅρῳ, ἐξ οὗ ἤρτηται ἡ τῆς πάσης ἡμῶν πολιτείας καὶ θρησκείας κατάστασις, συντάττειν αὐτὸ τῷ πατρὶ καὶ τῷ υἱῷ προσετάχθημεν καὶ συμπροσκυνεῖν καὶ συνδοξάζειν αὐτὸ καὶ λειτουργεῖν αὐτῷ. αὕτη γάρ ἐστιν ἡ λογικὴ λατρεία, ἢν ἔγραψεν Παῦλος τοιῶσδε· «ἵνα παραστήσητε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐ άρεστον τῷ θεῷ τὴν λογικὴν λατρείαν.» 5.8 καὶ ὃν τρόπον, τοῦ ἀποστόλου τὸν θεὸν μόνον σοφόν τε καὶ ἔχειν ἀθανασίαν χρησμῳδήσαντος, πιστεύομεν καὶ τὸν υἱὸν ὁμοίως ἔχειν ἀθανασίαν καὶ εἶναι σοφόν, ἅτε ἀπαράλλακτον κατ' οὐσίαν ὄντα τῷ πατρὶ καὶ λόγον αὐτοῦ καὶ ζωὴν αἰώνιον, ὡς γράφει, ὑπάρχοντα· οὕτως καὶ περὶ τοῦ ἁγίου πνεύματος. οὐ γὰρ κατὰ χάριν ἤτοι δόσιν ἔχει ἀθανασίαν καὶ σοφίαν, ὁμοίως τῶν λειτουργικῶν πνευμάτων, ἀλλὰ φύσει κέκτηται· πνεῦμα γὰρ σοφίας ἐστίν. τοιγαροῦν γέγραπται, ὡς· «οὐδεὶς γινώσκει τὰ τοῦ μόνου σοφοῦ, εἰ μὴ τὸ πνεῦμα αὐτοῦ.» εἰ γὰρ δοίησαν μὴ ταῦτα οὕτως ἔχειν, ἢ παρακρούσονται τὸν θεὸν λόγον, ἢ παρὰ τὰς γραφὰς δόξουσιν ποιεῖν. 5.9 τῇ γὰρ ἐν μιᾷ θεότητι τριάδι οὐ συντάττεταί τι, οὔτε τὰ πνεύματα διὰ τὸ κεκλῆσθαι πνεύματα, κἂν μὴ τὰ βέβηλα εἴποιμεν, οὔτε οἱ ἄνθρωποι διὰ τὸ κεκλῆσθαι θεοί· οὐ γάρ ἐσμεν τῇ ἀληθείᾳ. εἰ δὲ οὐκ οἰηθῶσιν ἀντιπίπτειν αὐτοῖς τό· «μόνῳ σοφῷ θεῷ», καί· «μόνος ἔχων ἀθανασίαν·» οὐ δυνήσονται ἀπ' οὐδενὸς ἐξ ἐναντίας τοῦ ἁγίου πνεύματος κατασοφίζεσθαι. ταῦτα γὰρ οὕτως ὑπὸ Παύλου ἐρρήθη, διὰ τὸ τοῦ θεοῦ λόγον μὲν τὸν υἱόν, πνεῦμα δὲ τὸ ἅγιον πνεῦμα τυγχάνειν, καὶ ἀχωρίστως αὐτοῦ ἔχειν κατὰ τὴν φύσιν, καὶ εἰς μίαν ἀνάγεσθαι θεότητα, ὡς καὶ παρὰ τοῖς ἔξω λέγεται· εἷς θεὸς αὐτοπάτωρ, ἐξ οὗ τάδε πάντα γένοντο. 5.10 ὡς τοίνυν περὶ τοῦ πατρὸς Παῦλος Ῥωμαίοις, Γαλάταις καὶ Τιμοθέῳ γέγραφεν· «εἷς ὁ θεὸς,» οὕτω περὶ μὲν τοῦ υἱοῦ Ἰωάννης εἶπεν· «ὁ μονογενὴς θεός, ὁ ὢν ἐν τοῖς κόλποις τοῦ πατρός.» περὶ δὲ τοῦ ἁγίου πνεύματος Παῦλος Κορινθίοις ἐδίδαξεν· «ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι·» τὸ γὰρ ἑνιαῖον τῆς θείας καὶ ἀπληθύντου φύσεως ἴδιον. καὶ καθὰ ἐγράφη, ὅτι ὁ υἱὸς ἐγεννήθη, καὶ μαρτυρῶν λέγει· «ἐγὼ παρὰ τοῦ πατρὸς ἐξῆλθον·» οὕτως ἐγράφη, καὶ ὁ αὐτὸς εἶπεν· «τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται,» ἤγουν ἐξεπορεύθη. 5.11 καὶ ὥσπερ ὁ υἱὸς θεὸς καὶ κύριος ὥν, τοῦ θεοῦ καὶ κυρίου ἐστὶν υἱός· οὕτω τὸ ἅγιον πνεῦμα, θεὸς καὶ κύριος ὥν, τοῦ θεοῦ καὶ κυρίου ἐστὶν πνεῦμα. καὶ ὃν τρόπον λόγος γέγραπται ὁ υἱὸς διὰ τὸ συνυπάρχειν τῷ πατρί, τὸν αὐτὸν τρόπον καὶ τὸ ἅγιον πνεῦμα γέγραπται «ῥῆμα τοῦ θεοῦ» καὶ «πνεῦμα τοῦ στόματος» αὐτοῦ καὶ «πνοὴ παντοκράτορος», ἐπειδὴ συνυφεστὼς ἐξέλαμψεν ἐξ αὐτοῦ· ἵνα μὴ ἔξωθεν αὐτὸ τῆς θεότητος τοῦ πατρὸς ἢ τοῦ λόγου αὐτοῦ εἶναί τις ὑπολάβῃ. ἴδιον γὰρ τὸ ῥῆμα τοῦ λόγου, καὶ ὁ λόγος τοῦ νοῦ· καὶ πληροῦται τό· «ὁ εἷς θεὸς καὶ πατὴρ πάντων, καὶ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.» 5.12 καὶ καθὰ ὁ υἱὸς δείκνυται ἀπαράλλακτος τοῦ πατρός, ᾖ γράφει· «ὁ ἑορακὼς ἐμὲ ἑόρακε τὸν πατέρα·» ὡσαύτως καὶ τὸ ἅγιον πνεῦμα δι' ὧν φάσκει· «ἐν τούτῳ γινώσκομεν, ὅτι ἐν ἡμῖν ἐστιν ὁ θεός, ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν.» ἀνάγκη οὖν πᾶσα, θεοῦ ἀληθινοῦ ὄντος τοῦ πατρός, θεὸν ἀληθινὸν εἶναι ἴσον