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do they create? What then prevented God also from constituting all things in this way, having the Word in himself? But he also proposes an image of a statue-maker conversing with himself and saying to himself: Come, let us make, come, let us form a statue; for thus he says that the God and Master of all also spoke to himself the words, “Let us make man,” as has already often been shown through the preceding arguments, through which I think his denial of the Son of God has been laid bare. 3.3.66 For to claim that God conversed with himself, having his own Word within, would be of some Jewish mindset; but that he himself is the Father of the Word in him, and the Word in him is his Son, was a mark of the evil doctrine of Sabellius, 3.4.1 as again also to say the three are one, the Father and the Son and the Holy Spirit; for this too is of Sabellius. And Marcellus himself declared this very thing, writing somewhere as follows: for it is impossible for three existing hypostases to be united in a monad, unless first the triad should have its origin from a monad. For the holy Paul said that those things are summed up in a monad, which in unity differ in nothing from God; for the Word and the Spirit differ from God only in unity. 3.4.2 Then he tries to establish this, proceeding next and saying: If, then, the Word is seen to have come out from the Father himself and to have come to us, and the Holy Spirit, as Asterius also confessed, proceeds from the Father, and again the Savior says concerning the Spirit that “He will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you,” does not the monad here appear clearly and manifestly, by an ineffable logic, being extended into a triad, but in no way enduring to be divided? 3.4.3 For if the Word proceeds from the Father, and the Spirit itself is also confessed to proceed from the Father, and again the Savior says concerning the Spirit, “He will take what is mine and declare it to you,” is it not then very evident that some hidden mystery is being revealed? For how, unless the indivisible monad were extended into a triad, is it possible for him to say concerning the Spirit, at one time that it proceeds from the Father, and at another time to say, “He will take what is mine and declare it to you,” and again, having breathed on the disciples, to have said, “Receive the Holy Spirit”? 3.4.4 For how, if it proceeds from the Father, is it promised to receive this ministry from the Son? For it is necessary, if there were two divided persons, as Asterius said, either for the Spirit, proceeding from the Father, not to need the ministry from the Son—for everything that proceeds from the Father must be perfect, in no way needing assistance from another—or, if it should receive from the Son and minister the grace from his power, it no longer proceeds from the Father. 3.4.5 And after other things he adds: But if the Gospel says that having breathed on the disciples he said, “Receive the Holy Spirit,” it is clear that the Spirit went out from the Word. How then, if the Spirit came forth from the Word, does the same again proceed from the Father? And he adds after other things: Therefore he has not said rightly nor fittingly that there are three hypostases, having said so not once but even a second time. Through these and similar arguments the most wise one tries to establish that the Father and the Son and the Holy Spirit are one and the same, with three names applied to one hypostasis. 3.4.6 For not even in these things did he understand how the Son is said to proceed from the Father and the Holy Spirit likewise, nor has he been able to comprehend how the Savior said concerning the Holy Spirit, “He will take what is mine and declare it to you,” nor how, having breathed on his disciples, he said “Receive the Holy Spirit.” This indeed will have an easy solution for those who consider it piously, if one should reason that the Son, being always with and present with the Father, happened to be somewhere within, as it were in the inmost and inaccessible places of the paternal kingdom, and then, being sent out by the Father for the salvation of the human race, has come forth from the Father

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δημιουργοῦσιν; τί οὖν ἐκώλυεν καὶ τὸν θεὸν οὕτω πως τὰ πάντα συστήσασθαι, ἔχοντα ἐν αὐτῷ τὸν λόγον; ὁ δὲ καὶ ὑποτίθεται εἰκόνα ἀνδριαντοποιοῦ ἑαυτῷ προσδιαλεγομένου καὶ πρὸς ἑαυτὸν φάσκοντος· ἄγε ποιήσωμεν, ἄγε πλάσωμεν ἀνδριάντα· οὕτω γάρ φησιν καὶ τὸν τῶν ὅλων δεσπότην θεὸν πρὸς ἑαυτὸν εἰρηκέναι τὸ «ποιήσωμεν ἄνθρωπον», ὡς πολλάκις ἤδη παρέστη διὰ τῶν ἔμπροσθεν, δι' ὧν οἶμαι τὴν εἰς τὸν υἱὸν τοῦ θεοῦ ἄρνησιν 3.3.66 αὐτοῦ γεγυμνῶσθαι. τὸ μὲν γὰρ αὐτὸν πρὸς ἑαυτὸν διαλέγεσθαι τὸν θεὸν ἔνδον ἔχοντα τὸν ἑαυτοῦ λόγον φάσκειν Ἰουδαϊκοῦ τινος εἴη ἂν φρονήματος· τὸ δὲ αὐτὸν εἶναι τοῦ ἐν αὐτῷ λόγου πατέρα, καὶ υἱὸν αὐτοῦ τὸν ἐν αὐτῷ λόγον, τῆς Σαβελλίου κακοδοξίας ἦν γνώρισμα, 3.4.1 ὡς αὖ πάλιν καὶ τὸ λέγειν τὰ τρία ἓν εἶναι, τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα· Σαβελλίου γὰρ καὶ τοῦτο. ὃ δὴ καὶ αὐτὸ Μάρκελλος ὧδέ πη γράφων ἀπεφαίνετο ἀδύνατον γὰρ τρεῖς ὑποστάσεις οὔσας ἑνοῦσθαι μονάδι, εἰ μὴ πρότερον ἡ τριὰς τὴν ἀρχὴν ἀπὸ μονάδος ἔχοι. ἐκεῖνα γὰρ ἀνακεφαλαιοῦσθαι ἔφησεν μονάδι ὁ ἱερὸς Παῦλος, ἃ μηδὲν τῇ ἑνότητι τῷ θεῷ διαφέρει· ἑνότητι γὰρ ὁ λόγος καὶ τὸ πνεῦμα τῷ θεῷ διαφέρει μόνα. 3.4.2 εἶτα πειρᾶται τοῦτο κατασκευάζειν ἑξῆς προϊὼν καὶ λέγων εἰ τοίνυν ὁ λόγος φαίνοιτο ἐξ αὐτοῦ τοῦ πατρὸς ἐξελθὼν καὶ πρὸς ἡμᾶς ἐληλυθώς, τὸ δὲ πνεῦμα τὸ ἅγιον, ὡς καὶ Ἀστέ ριος ὡμολόγησεν, παρὰ τοῦ πατρὸς ἐκπορεύεται, αὖθίς τε ὁ σωτήρ φησιν περὶ τοῦ πνεύματος ὅτι «οὐκ ἀφ' ἑαυτοῦ λαλήσει, ἀλλ' ὅσα ἀκούσει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. ἐκεῖνός με δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν», οὐ σαφῶς καὶ φανερῶς ἐνταῦθα ἀπορρήτῳ δὲ λόγῳ ἡ μονὰς φαί νεται, πλατυνομένη μὲν εἰς τριάδα, διαιρεῖσθαι δὲ μηδαμῶς ὑπο3.4.3 μένουσα; εἰ γὰρ ὁ μὲν λόγος ἐκ τοῦ πατρὸς ἐκπορεύεται, τὸ δὲ πνεῦμα καὶ αὐτὸ ὁμολογεῖται ἐκ τοῦ πατρὸς ἐκπορεύεσθαι, αὖθίς τε περὶ τοῦ πνεύματος τὸν σωτῆρα λέγειν «ἐκεῖνος ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν», οὐκ ἄρα πρόδηλόν ἐστιν κεκρυμμέ νον ἀνακαλύπτεσθαί τι μυστήριον; πῶς γάρ, εἰ μὴ ἡ μονὰς ἀδιαί ρετος οὖσα εἰς τριάδα πλατύνοιτο, ἐγχωρεῖ αὐτὸν περὶ τοῦ πνεύ ματος ποτὲ μὲν λέγειν ὅτι ἐκ τοῦ πατρὸς ἐκπορεύεται, ποτὲ δὲ λέγειν «ἐκεῖνος ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν», αὖθίς τε ἐμφυσήσαντα τοῖς μαθηταῖς «λάβετε πνεῦμα ἅγιον» εἰρηκέναι; 3.4.4 πῶς γὰρ εἰ ἐκ τοῦ πατρὸς ἐκπορεύεται παρὰ τοῦ υἱοῦ τὴν δια κονίαν ταύτην λαμβάνειν ἐπαγγέλλεται; ἀνάγκη γὰρ εἰ δύο διαι ρούμενα, ὡς Ἀστέριος ἔφη, πρόσωπα εἴη, ἢ τὸ πνεῦμα ἐκ τοῦ πατρὸς ἐκπορευόμενον μὴ δεῖσθαι τῆς παρὰ τοῦ υἱοῦ διακονίας πᾶν γὰρ τὸ ἐκ πατρὸς ἐκπορευόμενον τέλειον εἶναι ἀνάγκη, μη δαμῶς προσδεόμενον τῆς παρ' ἑτέρου βοηθείας, ἤ, εἰ παρὰ τοῦ υἱοῦ λαμβάνοι καὶ ἐκ τῆς ἐκείνου δυνάμεως διακονοίη τὴν χάριν, μηκέτι ἐκ τοῦ πατρὸς ἐκπορεύεσθαι. 3.4.5 καὶ μεθ' ἕτερα ἐπάγει εἰ δὲ τὸ Εὐαγγέλιον ὅτι ἐμφυσήσας τοῖς μαθηταῖς «λά βετε πνεῦμα ἅγιον» ἔφησεν, δῆλον ὅτι ἐκ τοῦ λόγου τὸ πνεῦμα ἐξῆλθεν. πῶς οὖν, εἰ ἐκ τοῦ λόγου τὸ πνεῦμα προῆλθεν, πάλιν τὸ αὐτὸ ἐκ τοῦ πατρὸς ἐκπορεύεται; καὶ προστίθησιν μεθ' ἕτερα οὐκ ὀρθῶς οὖν οὐδὲ προσηκόντως εἴρηκεν τρεῖς ὑπο στάσεις εἶναι, φήσας οὐχ ἅπαξ ἀλλὰ καὶ δεύτερον. διὰ δὴ τούτων καὶ τῶν τούτοις ὁμοίων ὁ σοφώτατος πειρᾶται κατασκευάζειν ἕνα καὶ τὸν αὐτὸν εἶναι τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα, τριῶν ὀνομάτων κατὰ μιᾶς ὑποστάσεως κειμέ3.4.6 νων. οὐδὲ γὰρ ἐν τούτοις συνῆκεν ὅπως καὶ ὁ υἱὸς ἐκ τοῦ πατρὸς ἐκπορεύεσθαι λέγεται καὶ τὸ ἅγιον πνεῦμα ὁμοίως, οὐδὲ νοῆσαι δεδύνηται πῶς περὶ τοῦ ἁγίου πνεύματος εἶπεν ὁ σωτὴρ τὸ «ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν», οὐδὲ πῶς τοῖς αὐτοῦ μαθηταῖς ἐμφυσήσας ἔφη «λάβετε πνεῦμα ἅγιον». ὃ δὴ τοῖς εὐσεβῶς θεωροῦσιν ῥᾳδίαν ἕξει τὴν λύσιν, εἰ λογίσαιτό τις ὡς ὁ υἱὸς ἀεὶ συνὼν καὶ συμπαρὼν τῷ πατρὶ εἴσω που ὥσπερ ἐν ἀδύτοις καὶ ἀβάτοις τῆς πατρικῆς βασιλείας ἐτύγχανεν ὤν, εἶτα δὲ ἐπὶ σωτηρίᾳ τοῦ τῶν ἀνθρώπων γένους πρὸς τοῦ πατρὸς ἐκπεμπόμενος ἐκ τοῦ πατρὸς ἐξεληλυθέναι