God of all? But I do not speak of Him as co-creating, he says, but as co-proceeding. Therefore, co-proceeding, the Spirit will perfect (p. 298) Himself just as, co-creating, He consummates all things; or rather, not Himself, but another, exactly like Him, contemplated in His own hypostasis; for just as when the Father creates through the Son in the Holy Spirit, that which is brought into existence is something completely other, so too when the Father begets and causes to proceed before the ages, although those who are from Him are consubstantial, yet each is other than Him and than each other in hypostasis.

Therefore, since, according to them, causing procession is common to both Father and Son, it is necessary for the Spirit also to have this, and the Trinity will be a tetrad. For what is common to the Son and the Father, that is not also common to the Spirit? And how is the Son not also a cause of divinity, equally with the Father, and Himself a fontal divinity? And yet this has been demonstrated and witnessed above through many proofs, that in every way and altogether the Father is the one fontal divinity and the only principle and the only unbegotten and the only cause and the only Father and the only producer and the only source of divinity and the only God-begetting divinity; and that the Father is greater as the cause of the Son, since the Son is only caused, but not also a cause of divinity.

But if someone is found saying the Son is greater than the Spirit, so too is the Spirit greater than the Son, as the divine Cyril also says in his *Thesauri*; for having set forth that saying of the Savior, "But if I cast out demons by the Spirit of God," he added, "if God, by casting out demons through the energy of the Spirit, is glorified, how is not that by which He is glorified greater than Him?" Arguing from this that the Holy Spirit is uncreated. For how could the Lord have given emphasis from what He said concerning such a greater one, if He were a creature? But such things are said of both the Son and the Spirit not because they are causes of each other, far from it, but because of the varied and manifold wisdom of God in the economy towards us, showing through each other (p. 300) the equality in all things of both, I mean of the Son and of the Spirit.

But Cyril of Alexandria, they say, says that the Son has naturally in Himself the proper and excellent things of the Father, the property of the one who begot Him passing over naturally into Him, and he says that the Spirit is from the substance of the Son and, being poured forth from the Father through the Son, sanctifies creation, and is poured forth substantially from both. And again in the seventh of the treatises *Ad Hermiam* he clarifies these things for us concerning the Son: "For in absolving," he says, "from sins the one devoted to Him, He then anoints him with His own Spirit, which He Himself, as the Word from God the Father, sends forth and which springs up for us from His own nature. And not having it by measure does He give the Spirit, according to the voice of John, but He Himself sends it forth from Himself, just as, of course, the Father also does."

It is now time for us to say to the one proposing such things: are you still without understanding and have you not, though hearing it very often from us above, understood that the existence of God and from God is both causeless and timeless? For here he says He is poured forth and sanctifies creation. Hearing, then, that He is poured forth in time and for a cause (for indeed He is poured forth after and for the sake of that which is being sanctified; for how could it be otherwise?), and moreover that He is given by the Son for the remission of sins, just as, of course, also by the Father, and hearing that He does not spring forth absolutely but to certain ones, do you not remember what you have been taught by us and by the truth, that the pre-eternal procession of the Holy Spirit from the Father is not for some reason nor to certain ones nor at all in time? And if he also said He is poured forth substantially from both, it is nothing new. For as visiting the apostles and acting more perfectly, and as Gregory the Theologian says, (p. 302) "substantially, as one might say, being present and dwelling with them." What

πάντων Θεόν; Ἀλλ᾿ οὐχ ὡς συνδημιουργοῦντος λέγω, φησίν, ἀλλ᾿ ὡς συνεκπορεύοντος. Οὐκοῦν συνεκπορεῦον καί τό Πνεῦμα τελειώσει (σελ. 298) ἑαυτό ὥσπερ κἀκεῖ συνδημιουργοῦν τελεσιουργεῖ τά πάντα˙ μᾶλλον δέ οὐχ ἑαυτό, ἀλλ᾿ ἕτερον ἀπαράλλακτον αὐτοῦ ἐν ἰδίᾳ ὑποστάσει θεωρούμενον˙ καί τοῦ Πατρός γάρ δι᾿ Υἱοῦ ἐν ἁγίῳ Πνεύματι δημιουργοῦντος ἕτερον παντάπασι τό ὑφιστάμενον, καί τοῦ Πατρός πρό τῶν αἰώνων γεννῶντός τε καί ἐκπορεύοντος, εἰ καί ὁμοούσια τά παρ᾿ ἑαυτοῦ, ἀλλ᾿ ἑκάτερον ἕτερον αὐτοῦ τε καί ἀλλήλων καθ᾿ ὑπόστασιν.

Οὐκοῦν ἐπειδήπερ, ὡς κοινόν Πατρί τε καί Υἱῷ τό ἐκπορεύειν κατ᾿ αὐτούς, ἀνάγκη τοῦτ᾿ ἔχειν καί τό Πνεῦμα, τετράς ἔσται ἡ Τριάς. Τί γάρ ποτε κοινόν Υἱῷ τε καί Πατρί, ὅ μή καί τῷ Πνεύματι κοινόν; Πῶς δέ οὐχί καί ὁ Υἱός αἴτιος θεότητος ἐπίσης τῷ πατρί καί πηγαία καί αὐτός θεότης; Καίτοι τοῦτ᾿ ἀνωτέρω διά πλείστων ἀποδέδεικται καί μεμαρτύρηται, ὅτι πάντῃ τε καί πάντως μία πηγαία θεότης ὁ Πατήρ καί μόνος ἀρχή καί μόνος ἀγέννητος καί μόνος αἴτιος καί μόνος Πατήρ καί μόνος προβολεύς καί μόνος πηγή θεότητος καί μόνος θεότης θεογόνος˙ καί ὡς τῷ αἰτίῳ τοῦ Υἱοῦ μείζων ὁ Πατήρ, ὡς αἰτιατοῦ μόνον ὄντος τοῦ Υἱοῦ, ἀλλ᾿ οὐχί καί θεότητος αἰτίου.

Εἰ δέ τις εὕρηται μείζω λέγων τόν Υἱόν τοῦ Πνεύματος, ἀλλά καί τό Πνεῦμα τοῦ Υἱοῦ, ὡς καί ὁ θεῖος Κύριλλος ἐν Θησαυροῖς φησι˙ προθείς γάρ ἐκεῖνο τό παρά τοῦ Σωτῆρος εἰρημένον, «εἰ δέ ἐγώ ἐν Πνεύματι Θεοῦ ἐκβάλλω τά δαιμόνια», ἐπήνεγκεν, «εἰ διά τῆς ἐνεργείας τοῦ Πνεύματος Θεός ἐξελαύνων τά δαιμόνια δοξάζεται, πῶς οὐ μεῖζόν ἐστι αὐτοῦ, τό ἐν ᾧ δοξάζεται»; Κατασκευάζων ἐντεῦθεν ἄκτιστον εἶναι τό Πνεῦμα τό ἅγιον. Πῶς γάρ ἄν ἐπί κτίσματος ἔμφασιν ἐξ ὧν εἶπεν ὁ Κύριος παρεῖχε τοῦ τοιούτου μείζονος; Λέγεται δέ τά τοιαῦτα ἐπί τε τοῦ Υἱοῦ καί τοῦ Πνεύματος οὐ διά τό ἀλλήλων αἴτια ὑπάρχειν, ἄπαγε, ἀλλά διά τό ποικίλον καί πολυειδές τῆς κατά τήν πρός ἡμᾶς οἰκονομίαν σοφίας τοῦ Θεοῦ δι᾿ ἀλλήλων (σελ. 300) τό ἴσον ἐν πᾶσι δεικνύσης ἀμφοτέρων, τοῦ Υἱοῦ λέγω καί τοῦ Πνεύματος.

Ἀλλ᾿ ὁ τῆς Ἀλεξανδρείας, φασί, Κύριλλος, ἔχειν φησί τόν Υἱόν φυσικῶς ἐν ἑαυτῷ τά τοῦ Πατρός ἴδια καί ἐξαίρετα, διαβαινούσης εἰς αὐτόν φυσικῶς τῆς τοῦ γεννήσαντος ἰδιότητος, καί ἐκ τῆς οὐσίας τοῦ Υἱοῦ τό Πνεῦμα λέγει καί προχεόμενον ἐκ Πατρός δι᾿ Υἱοῦ τήν κτίσιν ἁγιάζειν, καί ἐξ ἀμφοῖν προχεόμενον οὐσιωδῶς. Καί αὖθις ἐν ἑβδόμῳ τῶν Πρός Ἑρμείαν ἐξενηνεγμένων λόγων περί τοῦ Υἱοῦ ταῦθ᾿ ἡμῖν διατρανοῖ˙ «ἀπολύων γάρ», φησίν, «ἁμαρτίας τόν αὐτῷ προσκείμενον, τῷ ἰδίῳ λοιπόν καταχρίει Πνεύματι, ὅπερ ἐνίησι μέν αὐτός ὡς ἐκ Θεοῦ Πατρός Λόγος καί ἐξ ἰδίας ἡμῖν ἀναπηγάζει φύσεως. Καί οὐκ ἐκ μέτρου ἔχων δίδωσι τό Πνεῦμα κατά τήν Ἰωάννου φωνήν, ἀλλ᾿ αὐτός ἐνίησιν ἐξ ἑαυτοῦ, καθάπερ ἀμέλει καί ὁ Πατήρ».

Καιρός δή ἡμῖν εἰπεῖν πρός τόν τά τοιαῦτα προβαλλόμενον˙ ἔτ᾿ ἀσύνετος εἶ καί οὐδ᾿ ἀκηκοώς πάνυ πολλάκις ἀνωτέρω παρ᾿ ἡμῶν συνῆκας, ὅτι Θεός καί ἐκ Θεοῦ ὕπαρξις ἀναίτιός τε καί ὑπέρχρονος; Ἐνταῦθα γάρ προχεόμενον φησι καί τήν κτίσιν ἁγιάζον. Χρονικόν τοίνυν καί δι᾿ αἰτίαν ἀκούων τό προχεῖσθαι (καί γάρ μετ᾿ αὐτήν καί δι᾿ αὐτήν προκέχυται τήν ἁγιαζομένην˙ πῶς γάρ οὔ;), πρός δέ καί εἰς ἄφεσιν ἁμαρτιῶν διδόμενον παρά τοῦ Υἱοῦ, ὥσπερ ἀμέλει καί παρά τοῦ Πατρός, καί οὐκ ἀπολύτως πηγαζόμενον ἀλλά τισίν ἀκούων, οὐκ ἀναμιμνήσκῃ ὅ διδαχθείς ἔχεις παρ᾿ ἡμῶν τε καί τῆς ἀληθείας, ὡς ἡ παρά τοῦ Πατρός προαιώνιος τοῦ ἁγίου Πνεύματος ἐκπόρευσις οὐ διά τι οὐδέ πρός τινας οὔτε ὑπό χρόνον ὅλως; Εἰ δέ καί οὐσιωδῶς ἐξ ἀμφοῖν εἶπε προχεόμενον, οὐδέν καινόν. Ὡς γάρ ἐπιδημοῦν τοῖς ἀποστόλοις καί ἐνεργοῦν τελεώτερον, καί ὡς Γρηγόριος ὁ θεολόγος λέγει, (σελ. 302) «οὐσιωδῶς ὡς ἄν εἴποι τις παρόν καί συμπολιτευόμενον˙. Τί