3. Once again, in the following way also, it is just for you to be questioned from the questions you ask. If the prophets speak in the Spirit of God, and the Holy Spirit prophesies in Isaiah, as has been shown in our previous writings, then the Spirit is a word of God, and there are two Words, the Spirit and the Son. For it was when the Word came upon them that the prophets used to prophesy. Furthermore, in addition to these things, if all things were made through the Word and ‘without him was not anything made’, and if ‘the Lord by Wisdom founded the earth’ and ‘in Wisdom’ made all things; and if it is written, as has been shown in our previous writings, ‘Thou shalt send forth thy Spirit and they shall be created’—then either the Spirit is the Word, or God has made all things in two Persons, both in Wisdom and in the Spirit. How then does Paul say: ‘One God ... of whom are all things, and one Lord through whom are all things’? Again, if the Son is an ‘image of the invisible Father’, and the Spirit is an image of the Son*—for it is written, ‘Whom he foreknew he also foreordained to be conformed to the image of his Son’—then, according to this, the Father is a grandfather. And if the Son came in the name of the Father, and the Son says, ‘The Holy Spirit whom the Father shall send in my name’u—then thus also is the Father a grandfather. What have you to say to this, you who have a glib answer to everything? What are you reasoning among yourselves? Do you find fault with such questions, now that you see yourselves at a loss? First blame yourselves, for you were used to ask them, and harken to the Scriptures, and, if you are at a loss for words, become learners at last. In the Scriptures the Spirit is not called son but Holy Spirit and Spirit of God. As the Spirit is not called son, so neither is it written of the Son that he is the Holy Spirit. If then the Spirit is not called son, nor is it written that the Son is the Spirit, is the faith in contradiction to the truth? God forbid! It is rather that each of the above-mentioned terms has its proper meaning. The Son is an offspring proper to the essence and nature of the Father; that is the sense the term bears. The Spirit, who is said to be of God and is in God, is not alien to the nature of the Son nor to the Godhead of the Father. Therefore there is in the Triad—in Father and in Son and in the Holy Spirit himself —one Godhead, and in the same Triad there is one baptism and one faith. Thus when the Father sends the Spirit, it is the Son who, by breathing upon them, gives him to the disciples. For ‘all things whatsoever the Father hath’ belong to the Son. When the Word came to the prophets, they used to prophesy by the Spirit, as it is written and we have shown. And: ‘By the Word of the Lord the heavens were established, and by the Spirit of his mouth is all their power.’

Πάλιν οὖν ἐκ τῶν ὑμῶν δίκαιον ὑμᾶς οὕτως ἐρω τᾶσθαι. Ἐπειδὴ οἱ προφῆται ἐν τῷ Πνεύματι τοῦ Θεοῦ λαλοῦσι, καὶ ἐν τῷ Ἡσαΐᾳ τὸ Πνεῦμα τὸ ἅγιον προφη τεύει, ὡς ἐν τοῖς ἔμπροσθεν δέδεικται, οὐκοῦν καὶ τὸ Πνεῦμα Λόγος ἐστὶ τοῦ Θεοῦ, καὶ δύο εἰσὶ Λόγοι, τότε Πνεῦμα καὶ ὁ Υἱός. Καὶ γὰρ οἱ προφῆται τότε ἐπρο φήτευον, ὅτε ἐγίνετο ὁ Λόγος τοῦ Θεοῦ πρὸς αὐτούς. Καὶ ἔτι πρὸς τούτοις, ἐπειδὴ πάντα διὰ τοῦ Λόγου ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, καὶ «ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν,» καὶ πάντα ἐν σοφίᾳ ἐποίησε (γέγραπται δὲ, ὡς ἐν τοῖς ἔμπροσθεν δέδεικται· «Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται),» οὐκοῦν ἢ τὸ Πνεῦμα ὁ Λόγος ἐστὶν, ἢ ἐν δυσὶ πεποίηκεν ὁ Θεὸς τὰ πάντα, ἔν τε τῇ Σοφίᾳ καὶ τῷ Πνεύματι. Καὶ πῶς ὁ Παῦλός φησιν «Εἷς Θεὸς, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος, δι' οὗ τὰ πάντα»; Καὶ πάλιν· «Ἐπειδὴ ὁ Υἱὸς εἰκών ἐστι τοῦ Πατρὸς τοῦ ἀοράτου,» ἔστι δὲ τὸ Πνεῦμα εἰκὼν τοῦ Υἱοῦ (γέγραπται γάρ· «Οὓς προέγνω καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ»), οὐκοῦν κατὰ τοῦτο πάππος ὁ Πατήρ. Καὶ ἐπειδὴ ὁ μὲν Υἱὸς ἐν τῷ ὀνόματι τοῦ Πατρὸς ἦλθε· «Τὸ δὲ Πνεῦμα τὸ ἅγιον,» φησὶν ὁ Υἱὸς, «ὃ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου·» οὐκοῦν καὶ οὕτω πάππος ὁ Πατήρ. Τί πρὸς ταῦτα, καίτοι πάντα λέγοντες εὐχερῶς; Τί διαλογίζεσθε πρὸς ἑαυτούς; Ἢ ὁρῶντες ἑαυτοὺς ἀποροῦντας, μέμφε σθε τὰς τοιαύτας ἐρωτήσεις; Ἀλλὰ πρότερον ἑαυτῶν κατάγνωτε (ὑμεῖς γὰρ τοιαῦτα ἐρωτᾷν εἰώ θατε), καὶ πείθεσθε ταῖς Γραφαῖς, καὶ ἀποροῦντες εἰπεῖν, μάθετε λοιπόν· Υἱὸς μὲν ἐν ταῖς Γραφαῖς τὸ Πνεῦμα οὐκ ὠνομάσθη, ἀλλὰ Πνεῦμα ἅγιον καὶ Πνεῦμα τοῦ Θεοῦ. Ὥσπερ δὲ οὐκ ὠνομάσθη Υἱὸς τὸ Πνεῦμα, οὕτως οὐδὲ περὶ τοῦ Υἱοῦ γέγραπται, ὅτι αὐτός ἐστι τὸ Πνεῦμα τὸ ἅγιον. Ἆρ' οὖν, ἐπειδὴ οὐκ ὠνομάσθη Υἱὸς τὸ Πνεῦμα, οὐδ' ὅτι Υἱός ἐστι τὸ Πνεῦμα, διαφωνεῖ τῆς ἀληθείας ἡ πίστις; Μὴ γένοιτο! Ἀλλὰ καὶ μᾶλλον ἕκαστον τῶν σημαινομένων ἔχει τὴν ἰδίαν γνῶσιν. Καὶ γὰρ ὁ Υἱὸς ἴδιον τῆς οὐσίας καὶ τῆς φύσεως τοῦ Πατρός ἐστι γέννημα, καὶ τοῦτο ἔχει τὸ σημαινόμενον. Καὶ τὸ Πνεῦμα δὲ λεγόμενον τοῦ Θεοῦ, καὶ ἐν αὐτῷ ὂν, οὐ ξένον ἐστὶ τῆς τοῦ Υἱοῦ φύσεως, οὔτε τῆς τοῦ Πα τρὸς θεότητος. ∆ιὰ τοῦτο γὰρ ἐν Τριάδι, ἐν Πατρὶ, καὶ ἐν Υἱῷ, καὶ ἐν αὐτῷ τῷ Πνεύματι, μία θεότης ἐστὶ, καὶ ἐν αὐτῇ τῇ Τριάδι ἕν ἐστι τὸ βάπτισμα, καὶ μία ἡ πίστις. Ἀμέλει τοῦ Πατρὸς πέμποντος τὸ Πνεῦμα, ὁ Υἱὸς ἐμφυσῶν δίδωσιν αὐτὸ τοῖς μαθηταῖς· ἐπειδὴ «πάντα ὅσα ἔχει ὁ Πατὴρ, τοῦ Υἱοῦ ἐστι.» Καὶ τοῦ Λόγου γινομένου ἐν τοῖς προφήταις, αὐτοὶ τῷ Πνεύματι ἐπροφήτευον, ὡς γέγραπται καὶ δέδεικται· «Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.»