4. Thus the Spirit is not a creature but proper to the essence of the Word and proper to God in whom he is said to be. Once more, we must not shrink from repeating ourselves. Though the Holy Spirit is not called son, yet he is not outside the Son. For he is called ‘Spirit of sonship’; and as Christ is ‘the Power of Cod and the Wisdom of God’, it is fitly said of the Spirit that he is ‘Spirit of Wisdom’ and ‘Spirit of Power’. When we partake of the Spirit we have the Son; and when we have the Son, we have the Spirit, as Paul said, crying in our hearts: ‘Abba Father !’ But seeing that the Spirit is of God and is said by Scripture to be in him (‘The things of God none knoweth save the Spirit of God which is in him’) and that the Son has said, ‘I am in the Father and the Father in me’—why have not these two the same name, but the one is Son and the other Spirit? If anyone asks such a question, he must be mad. For he is searching the unsearchable and disobeying the Apostle when he says: ‘For who hath known the mind of the Lord? Or who hath been his counsellor?’ Moreover, who shall dare to rename what God has named? Otherwise, let him bestow names on the things of creation! Let them tell us, since creation came into being by one and the same fiat, why one thing is sun, another heaven, earth, sea, air. But if the fools find this impossible—for each thing remains as it was originated—much more have the things above the creation an eternal stability. And it is not otherwise than that the Father is Father and not grandfather, and the Son is Son of God and not father of the Spirit, and the Holy Spirit Holy Spirit and not grandson of the Father or brother of the Son.

Οὕτως οὐκ ἔστι κτίσμα τὸ Πνεῦμα, ἀλλ' ἴδιον τῆς τοῦ Λόγου οὐσίας, ἴδιον καὶ τοῦ Θεοῦ, καὶ ἐν αὐ τῷ λέγεται εἶναι. Πάλιν γὰρ τὰ αὐτὰ λέγειν οὐκ ὀκνη τέον. Εἰ καὶ Υἱὸς οὐκ ὠνομάσθη τὸ Πνεῦμα τὸ ἅγιον, ἀλλ' οὐκ ἔστιν ἐκτὸς τοῦ Υἱοῦ· Πνεῦμα γὰρ υἱοθεσίας εἴρηται· καὶ ἐπειδὴ «Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία,» ἀκολούθως εἴρηται περὶ τοῦ Πνεύματος· «Πνεῦμα σοφίας, καὶ Πνεῦμα δυνάμεώς ἐστι.» Τοῦ γὰρ Πνεύματος μετέχοντες, ἔχομεν τὸν Υἱὸν, καὶ τὸν Υἱὸν ἔχοντες, ἔχομεν τὸ Πνεῦμα, κράζον ἐν ταῖς καρ δίαις ἡμῶν, «Ἀββᾶ ὁ Πατὴρ,» ὡς ὁ Παῦλος εἴρηκεν. Εἰ δ' ὅτι τὸ Πνεῦμά ἐστι τοῦ Θεοῦ, καὶ ἐν αὐτῷ εἶναι γέγραπται· «Τὰ τοῦ Θεοῦ γὰρ οὐδεὶς οἶ δεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἐν αὐτῷ·» καὶ ὁ Υἱὸς δὲ εἴρηκεν· «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·» διὰ τί τὸ αὐτὸ ὄνομα οὐκ ἔστι τούτῳ καὶ τούτῳ, ἀλλ' ὁ μὲν Υἱὸς, τὸ δὲ Πνεῦμα; Ἄν τις οὕ τως ἐρωτᾷ, μαίνοιτο ἂν ὁ τοιοῦτος, ἐρευνῶν τὰ ἀν ερεύνητα, καὶ παρακούων τοῦ Ἀποστόλου, λέγοντος· «Τίς γὰρ ἔγνω νοῦν Κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;» Ἄλλως τε ἃ ὁ Θεὸς ὠνόμασε, τίς μετονομάσαι τολμήσει; ἐπεὶ εἰς τὰ τῆς κτίσεως ἐπι χορηγείτω. Εἰπάτωσαν, ἐπειδὴ ἡ κτίσις τῷ αὐτῷ νεύματι γέγονε, διὰ τί ὁ μὲν ἥλιος, ὁ δὲ οὐρανὸς καὶ ἡ γῆ καὶ ἡ θάλασσα καὶ ἀήρ; Εἰ δὲ ἀδύνατον τοῦτό γε τοῖς ἄφροσι (μένει γὰρ ἕκαστον, ὡς γέγονε), πολλῷ μᾶλλον τὰ ἄνω τῆς κτίσεως ἀΐδιον ἔχει τὴν διαμονὴν, καὶ οὐκ ἔστιν ἄλλως, ἢ ὥς ἐστιν ὁ Πατὴρ Πατὴρ, καὶ οὐ πάππος, καὶ ὁ Υἱὸς Υἱός ἐστι τοῦ Θεοῦ, καὶ οὐ Πατὴρ τοῦ Πνεύματος, καὶ τὸ Πνεῦμα τὸ ἅγιον Πνεῦμα ἅγιον, καὶ οὐκ ἔκγονον τοῦ Πατρὸς, οὐδὲ ἀδελφὸς τοῦ Υἱοῦ.