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he taught that the Holy Spirit is other than himself, excelling in honor and glory and prerogatives and being better and higher than every intellectual and rational substance, wherefore it is also included in the 3.5.18 holy and thrice-blessed Trinity, yet being subordinate to himself. which he indeed showed by saying, “for he will not speak on his own, but whatever he hears he will speak”; and from whom he will hear, he makes clear, saying, “he will take from what is mine and will declare it to you,” that is, from my treasure; for in him “are all the hidden treasures of wisdom and knowledge.” 3.5.19 He, therefore, as the only-begotten Son, receives from the Father and hears from the Father, but the Holy Spirit is supplied from him; wherefore he says, “he will take from what is mine and will declare it to you.” Now the God over all is also called Spirit, as the Savior himself taught, saying, “God is Spirit, and those who worship him must worship in spirit and truth,” and he will be truly the holy of holies himself, and “resting among the saints.” But the Son of God also happens to be spirit, and he himself is the holy spirit of holies, if indeed he is the image of the 3.5.20 invisible; wherefore it has also been said of him, “Now the Lord is the Spirit,” 3.5.21 and “Christ the Lord is the breath before our face.” But since the Holy Spirit is other than the Father and the Son, the Savior, indicating its particular property, has called it Paraclete, distinguishing the commonality of the same name by the appellation of Paraclete, since the angelic powers would also be spirits; for it is said, “He who makes his angels spirits.” But none of these can be made equal to the Paraclete Spirit. Wherefore this alone is included in the holy and thrice-blessed Trinity, 3.5.22 since the Savior ordered his apostles to hand down the mystery of his regeneration to all from the gentiles who believe in him in no other way than by baptizing “them in the name of the Father and of the Son and of the Holy Spirit”; the Father having authority and bestowing the grace, the Son ministering to this for “grace and truth came through Jesus Christ,” and the Holy Spirit, that is, the Paraclete, being itself that which is supplied according to the distributions of the gifts in it, “for to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another faith by the same Spirit,” and the things likewise enumerated with these. 3.6.1 The Holy Spirit, then, is by nature disposed to dwell only in the saints, being supplied through the Son to whomever the Father should judge. And this would be its work, to sanctify all, to whom it might impart one or more of the gifts in it, such as both prophets and apostles and every God-loving soul, and it is likely that also the greater and divine powers partake of holiness from it. But the Son alone, honored with the Father's divinity, would be the maker and creator of all created things, both visible and invisible, and indeed also of the very existence of the Paraclete Spirit; for 3.6.2 “all things were made through him, and without him was not anything made” and “in him all things were created, in heaven and on earth, whether visible or invisible.” But the God beyond all things and Father of our Lord Jesus Christ, being some ineffable good and better than all reasoning and thought and every voice and reflection, being the source of all things that exist, whatsoever and of whatever kind they are, both of the Holy Spirit and in addition of the only-begotten Son, alone is rightly proclaimed God over all and through all and in all by the apostle, who said, “one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and 3.6.3 in all.” And he alone would be named “one God and Father” “of our Lord Jesus Christ,” but the Son, “the only-begotten God, who is in the bosom of the Father”; but the Paraclete Spirit is neither God nor Son, since it has not received its generation from the Father in the same way as the Son, but is one of the things that came to be through the Son, because indeed “all things were made through him, and without him

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πνεῦμα τὸ ἅγιον ἕτερον ὑπάρχειν παρ' ἑαυτὸν ἐδίδαξεν, τιμῇ μὲν καὶ δόξῃ καὶ πρεσβείοις ὑπερέχον καὶ κρεῖττον καὶ ἀνώτερον πάσης τῆς νοερᾶς καὶ λογικῆς τυγχάνον οὐσίας διὸ καὶ συμπαρείληπται τῇ 3.5.18 ἁγίᾳ καὶ τρισμακαρίᾳ τριάδι, ὑποβεβηκός γε μὴν εἶναι αὑτοῦ. ὃ δὴ παρίστη εἰπὼν «οὐ γὰρ ἀφ' ἑαυτοῦ λαλήσει, ἀλλ' ὅσα ἀκούσει λαλήσει»· παρὰ τίνος δὲ ἀκούσει, διασαφεῖ λέγων «ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν», ἐκ τοῦ ἐμοῦ δηλαδὴ θησαυροῦ· ἐν αὐτῷ γάρ «εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι». 3.5.19 αὐτὸς μὲν οὖν ἅτε υἱὸς μονογενὴς παρὰ τοῦ πατρὸς λαμβάνει καὶ παρὰ τοῦ πατρὸς ἀκούει, τὸ δὲ πνεῦμα τὸ ἅγιον παρ' αὐτοῦ χορηγεῖται· διό φησιν «ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν». λέγεται μὲν οὖν καὶ ὁ ἐπὶ πάντων θεὸς πνεῦμα, ὡς αὐτὸς ἐδίδαξεν ὁ σωτὴρ εἰπὼν «πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν», καὶ ἔσται ἀληθῶς ἅγιος ἁγίων αὐτός, καὶ «ἐν ἁγίοις ἀναπαυόμενος». ἀλλὰ καὶ ὁ υἱὸς τοῦ θεοῦ πνεῦμα ὢν τυγχάνει, καὶ πνεῦμα καὶ αὐτὸς ἁγίων ἅγιον, εἰ δὴ εἰκών ἐστιν τοῦ 3.5.20 ἀοράτου· διὸ καὶ περὶ αὐτοῦ λέλεκται «ὁ δὲ κύριος τὸ πνεῦμά ἐστιν» 3.5.21 καὶ «πνεῦμα πρὸ προσώπου ἡμῶν χριστὸς κύριος». ἀλλὰ γὰρ τοῦ ἁγίου πνεύματος ἑτέρου ὄντος παρὰ τὸν πατέρα καὶ τὸν υἱόν, τὸ ἰδίωμα παριστὰς ὁ σωτὴρ κέκληκεν αὐτὸ παράκλητον, τὸ κοινὸν τῆς ὁμωνυμίας ἀφορίζων διὰ τῆς τοῦ παρακλήτου προσηγορίας, ἐπεὶ καὶ αἱ ἀγγελικαὶ δυνάμεις εἶεν ἂν πνεύματα· «ὁ» γὰρ «ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα» εἴρηται. ἀλλ' οὐδὲν τούτων ἐξισοῦσθαι δύναται τῷ παρακλήτῳ πνεύματι. διὸ τῇ ἁγίᾳ καὶ τρισμακαρίᾳ τριάδι 3.5.22 μόνον τοῦτο συμπαρείληπται, οὐκ ἄλλως τοῦ σωτῆρος τοῖς ἀποστόλοις αὐτοῦ διαταξαμένου τὸ μυστήριον τῆς αὐτοῦ παλιγγενεσίας πᾶσιν τοῖς ἐξ ἐθνῶν εἰς αὐτὸν πιστεύουσιν παραδιδόναι ἢ βαπτίζοντας «αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος»· τοῦ μὲν πατρὸς αὐθεντοῦντος καὶ δωρουμένου τὴν χάριν, τοῦ δὲ υἱοῦ ταύτῃ διακονουμένου «ἡ» γὰρ «χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο», τοῦ δὲ ἁγίου πνεύματος, δηλαδὴ τοῦ παρακλήτου, αὐτοῦ ὄντος τοῦ χορηγουμένου κατὰ τὰς ἐν αὐτῷ διαιρέσεις τῶν χαρισμάτων, «ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι» καὶ τὰ τούτοις κατηριθμημένα ὁμοίως. 3.6.1 τὸ μὲν οὖν ἅγιον πνεῦμα μόνοις ἁγίοις ἐμφιλοχωρεῖν πέφυκεν, διὰ τοῦ υἱοῦ χορηγούμενον οἷς ἂν ὁ πατὴρ κρίνειεν. καὶ τοῦτ' ἂν εἴη ἔργον αὐτοῦ τὸ πάντας ἁγιάζειν, οἷς ἂν ἑνός τινος ἢ καὶ πλειόνων μεταδιδῷ τῶν ἐν αὐτῷ χαρισμάτων, ὡς καὶ προφήτας καὶ ἀπο στόλους καὶ πᾶσαν θεοφιλῆ ψυχήν, εἰκὸς δὲ καὶ τὰς κρείττους καὶ θείας δυνάμεις, τῆς ἐξ αὐτοῦ μεταλαμβάνειν ἁγιότητος. ὁ δὲ υἱὸς μόνος πατρικῇ θεότητι τετιμημένος, ποιητικὸς ἂν εἴη καὶ δημιουργικὸς τῆς τῶν γενητῶν ἁπάντων, ὁρατῶν τε καὶ ἀοράτων, καὶ δὴ καὶ αὐτῆς τῆς τοῦ παρακλήτου πνεύματος ὑπάρξεως· «πάντα» γὰρ 3.6.2 «δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν» καὶ «ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα». ὁ δ' ἐπέκεινα τῶν ὅλων θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄρρητόν τι ὢν ἀγαθὸν καὶ παντὸς λογισμοῦ καὶ διανοίας φωνῆς τε πάσης καὶ ἐνθυμήσεως κρεῖττον, ὁμοῦ τῶν πάντων ὅσα ποτὲ ὄντα καὶ ὁποῖα τυγχάνει, αὐτοῦ τε τοῦ ἁγίου πνεύματος προσέτι δὲ καὶ τοῦ μονογενοῦς υἱοῦ καθηγούμενος, μόνος εἰκότως ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν θεὸς ἀνείρηται παρὰ τῷ ἀποστόλῳ φάντι «εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ 3.6.3 ἐν πᾶσιν». καὶ μόνος μὲν αὐτὸς «εἷς θεὸς καὶ πατὴρ» «τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ» χρηματίζοι ἄν, ὁ δὲ υἱὸς «μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός»· τὸ δὲ παράκλητον πνεῦμα οὔτε θεὸς οὔτε υἱός, ἐπεὶ μὴ ἐκ τοῦ πατρὸς ὁμοίως τῷ υἱῷ καὶ αὐτὸ τὴν γένεσιν εἴληφεν, ἓν δέ τι τῶν διὰ τοῦ υἱοῦ γενομένων τυγχάνει, ὅτι δὴ «πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ