Basil of Caesarea, Against Eunomius

with them, as the Apostle says: For they drank from a spiritual rock that followed them; and the rock was Christ; and Jeremiah: The gods who did not make heaven and earth, let them perish from under heaven. For the Son is not among these; for He himself is the creator of all things. Therefore, against the idols and objects of worship of the nations both the aforesaid passage, and, I am God, the first, and I am after these things, and besides me there is no God; and, Before me there was no other God, and after me there will be none; and, Hear, O Israel, the Lord your God, the Lord is one; and all such things, must be understood not in reference to the Son. AGAINST EUNOMIUS, DISCOURSE 5, CONCERNING THE HOLY SPIRIT, THAT IT IS NOT A CREATURE. That the things common to creation are not shared by the Holy Spirit, and the things proper to the Spirit are not shared by 29.712 creation, from which it is concluded that the Spirit is not a creature. That the things common to the Father and the Son, these are common to the Spirit; that in the things by which God the Father and the Son are characterized in Scripture, in these the Holy Spirit is also characterized, from which it is concluded that the Spirit is of the same divinity as the Father. That the things belonging only to the Father as God, and not as Father, and to the Son as God, and not as Son, these belong only to the Spirit, but no longer also to creation, so that the names and realities unshared by creation are common only to the Trinity, from which it is concluded that the Trinity is consubstantial. Everything that is created is susceptible to change and alteration, according to the Prophet who says to God: Who makes all things, and remakes them. But the Spirit is susceptible neither to change nor to remaking; therefore the Spirit is not a creature. Since creation is divided into two, into bodies and incorporeal things, the change concerning it is also divided. And bodies are susceptible to substantial change, as the corruptible world passes into incorruption according to Scripture, and as our mortal bodies are made immortal, or those not yet corrupted, but which will be corrupted; but incorporeal and rational beings are susceptible to change in activity, that is, in will, according to, He did not spare the angels when they sinned. If, therefore, of created things some are susceptible to change in substance, and others in will, but the Holy Spirit is susceptible to change or alteration neither in substance nor in activity; therefore the Spirit is not a creature. Every creature is holy by being sanctified; but the Holy Spirit is not of those who are sanctified, but of those who sanctify; therefore it is not a creature. Nothing created is holy in substance; for that which is holy in substance does not need sanctification from without. Therefore the created thing needs sanctification from without, when it becomes worthy to draw sanctification to itself; but the Spirit does not need sanctification, because it is holy in substance; therefore it is not a creature. Every creature is a servant of the Creator, according to the Prophet who says thus to God: All things are your servants; but that which is a servant cannot offer freedom and adoption to another, 29.713 which it has not itself received in substance; but the Spirit offers freedom and adoption; for the Spirit cries in our hearts: Abba, Father; so that you are no longer a servant, but a son; therefore it is not a creature. No creature can be participated in by the rational soul, so as to dwell in it substantially. But the Holy Spirit dwells in it according to the one who says: We are the temple of God, and the Spirit of God dwells in us. Therefore it is not a creature. Every rational creature is susceptible of virtue and vice. But the Spirit is susceptible to none of these. Therefore the Spirit is not a creature. And as many things as show the one and the same activity of the holy and blessed Trinity. That the Spirit is a creator. The heavens declare the glory of God, and the firmament proclaims the work of his hands; and in another place: And the works of

μετ' αὐτῶν, ὥς φησιν ὁ Ἀπόστολος· Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός· ὁ δὲ Ἱερεμίας· Θεοὶ, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπ ωλέσθωσαν ὑποκάτω τοῦ οὐρανοῦ. Οὐδὲ ἐν τούτοις γὰρ ὁ Υἱός· αὐτὸς γὰρ ὁ δημιουργὸς τῶν πάντων. Πρὸς τὰ εἴδωλα οὖν καὶ τὰ σεβάσματα τῶν ἐθνῶν καὶ τὸ προειρημένον, καὶ τὸ, Ἐγὼ Θεὸς πρῶτος, καὶ ἐγὼ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ οὐκ ἔστι Θεός· καὶ τὸ, Ἔμπροσθέν μου οὐ γέγονεν ἄλλος Θεὸς, καὶ μετ' ἐμὲ οὐκ ἔσται· καὶ τὸ, Ἄκουε, Ἰσραὴλ, Κύριος ὁ Θεός σου, Κύριος εἷς ἐστι· καὶ ὅσα τοιαῦ τα, νοεῖν δεῖ οὐ πρὸς τὸν Υἱόν. ΚΑΤ' ΕΥΝΟΜΙΟΥ ΛΟΓΟΣ Ε ΠΕΡΙ ΤΟΥ ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ, ΟΤΙ ΟΥ ΚΤΙΣΜΑ. Ὅτι τὰ κοινὰ τῆς κτίσεως ἀκοινώνητα τῷ ἁγίῳ Πνεύματι, καὶ τὰ ἴδια τοῦ Πνεύματος ἀκοινώνητα τῇ 29.712 κτίσει, ἐξ ὧν συνάγεται μὴ εἶναι κτίσμα τὸ Πνεῦμα. Ὅτι τὰ κοινὰ τῷ Πατρὶ καὶ τῷ Υἱῷ, ταῦτα κοινὰ τῷ Πνεύματι· ὅτι ἐν οἷς χαρακτηρίζεται Θεὸς ὁ Πατὴρ καὶ ὁ Υἱὸς ἐν τῇ Γραφῇ, ἐν αὐτοῖς χαρακτηρίζεται καὶ τὸ Πνεῦμα τὸ ἅγιον, ἐξ ὧν συνάγεται τῆς αὐτῆς θεότητος τὸ Πνεῦμα τῷ Πατρί. Ὅτι τὰ μόνῳ προσόν τα τῷ Πατρὶ ὡς Θεῷ, καὶ οὐχ ὡς Πατρὶ, καὶ τῷ Υἱῷ ὡς Θεῷ, καὶ οὐχ ὡς Υἱῷ, ταῦτα μόνῳ πρόσεστι τῷ Πνεύματι, οὐκέτι δὲ καὶ τῇ κτίσει, ὥστε τὰ ἀκοινώνητα ὀνόματα καὶ πράγματα τῇ κτίσει μόνῃ κοινὰ τῇ Τριάδι, ἐξ ὧν συνάγεται ὁμοούσιος ἡ Τριάς. Πᾶν ὅπερ ἐστὶ γενητὸν, τροπῆς καὶ μεταβολῆς ἐστι δεκτικὸν, κατὰ τὸν λέγοντα τῷ Θεῷ Προφήτην· Ὁ ποιῶν πάντα, καὶ μετασκευάζων αὐτά. Τὸ δὲ Πνεῦμα οὔτε τροπῆς οὔτε μετασκευῆς ἐστι δεκτι κόν· οὐκ ἄρα κτίσμα τὸ Πνεῦμα. Τῆς κτίσεως εἰς δύο διαιρουμένης, εἰς σώματα καὶ ἀσώματα, διῄρηται καὶ ἡ περὶ ταύτην τροπή. Καὶ τὰ μὲν σώματα τὴν κατ' οὐσίαν ἐπιδέχεται τροπὴν, τοῦ φθαρτοῦ κόσμου εἰς ἀφθαρσίαν μεταπίπτοντος κατὰ τὴν Γραφὴν, καὶ τῶν θνητῶν ἡμῶν σωμάτων ἀπαθανατιζομένων, ἢ τῶν μηδέπω φθαρέντων, φθαρησομένων δέ· τὰ δὲ ἀσώ ματα καὶ λογικὰ τὴν κατ' ἐνέργειαν, ἤτοι κατὰ γνώ μην ἐπιδέχονται τροπὴν, κατὰ τὸ, Ἀγγέλων ἁμαρ τησάντων οὐκ ἐφείσατο. Εἰ τοίνυν τῶν γενητῶν τὰ μὲν οὐσίᾳ, τὰ δὲ γνώμῃ τροπῆς ἐστι δεκτικὰ, τὸ δὲ Πνεῦμα τὸ ἅγιον οὔτε κατ' οὐσίαν οὔτε κατ' ἐνέρ γειαν τροπῆς ἢ ἀλλοιώσεώς ἐστι δεκτικόν· οὐκ ἄρα κτίσμα τὸ Πνεῦμα. Πᾶν κτίσμα ἁγιαζόμενόν ἐστιν ἅγιον· τὸ δὲ Πνεῦμα τὸ ἅγιον οὐ τῶν ἁγιαζομένων, ἀλλὰ τῶν ἁγιαζόντων· οὐκ ἄρα κτίσμα. Οὐδὲν κτιστὸν κατ' οὐσίαν ἅγιον· τὸ γὰρ κατ' οὐσίαν ἅγιον οὐ δεῖ ται τοῦ ἔξωθεν ἁγιασμοῦ. ∆εῖται οὖν τοῦ ἔξωθεν ἁγιασμοῦ τὸ γενητὸν, ὅταν ἄξιον γένηται τοῦ ἐπισπάσασθαι ἁγιασμόν· οὐ δεῖται δὲ ἁγιασμοῦ τὸ Πνεῦμα, ὅτι ἅγιον κατ' οὐσίαν· οὐκ ἄρα κτίσμα. Πᾶν κτίσμα δοῦλόν ἐστι τοῦ ∆ημιουργοῦ, κατὰ τὸν οὕτω λέγοντα τῷ Θεῷ Προφήτην· Τὰ σύμπαντα δοῦλα σά· τὸ δὲ δοῦλον ἐλευθερίαν καὶ υἱοθεσίαν ἑτέρῳ 29.713 ὀρέγειν οὐ δύναται, ἧς αὐτὸ οὐκ ἔτυχε κατ' οὐ σίαν· τὸ δὲ Πνεῦμα ἐλευθερίαν ὀρέγει καὶ υἱοθεσίαν· τὸ γὰρ Πνεῦμα κράζει ἐν ταῖς καρδίαις ἡμῶν· Ἀββᾶ ὁ Πατήρ· ὥστε οὐκέτι εἶ δοῦλος, ἀλλὰ υἱός· οὐκ ἄρα κτίσμα. Οὐδὲν κτίσμα μεθεκτόν ἐστι τῇ λο γικῇ ψυχῇ, ὡς ἐνοικίζεσθαι αὐτῇ οὐσιωδῶς. Τὸ δὲ Πνεῦμα τὸ ἅγιον ἐνοικίζεται ἐν αὐτῇ κατὰ τὸν λέ γοντα· Ναὸς Θεοῦ ἐσμεν, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ἡμῖν. Οὐκ ἄρα κτίσμα. Πᾶν λογικὸν κτίσμα ἀρετῆς καὶ κακίας ἐστὶ δεκτικόν. Τὸ δὲ Πνεῦμα οὐδενός ἐστι τούτων δεκτικόν. Οὐκ ἄρα κτίσμα τὸ Πνεῦμα. Καὶ ὅσα μίαν καὶ τὴν αὐτὴν ἐνέργειαν δείκνυσι τῆς ἁγίας καὶ μακαρίας Τριάδος. Ὅτι δημιουργὸν τὸ Πνεῦμα. Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα· καὶ ἐν ἑτέρῳ· Καὶ ἔργα τῶν