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of the words from the hypostasis; and he always theologizes that He has the properties of the Father naturally and essentially and according to nature.

For having been slandered as one who holds that the Spirit has its existence also from the hypostasis of the Son, he insisted that this very thing is a slander, maintaining that the Spirit is proper to the Son and not alien, but not from the Son. And this stands written as a manifest and brilliant refutation of the Latins; who, by those from whom they ought rather to have refrained from their malevolence, deem it right to be led to wrongly think that not only the Father, but also the hypostasis of the Son is the cause of the hypostasis of the divine Spirit. But he who says the Spirit is from the hypostasis of the Son, (p. 312) because the divine Cyril said that the property of the one who begets passes naturally to the Son, let him be put to shame by the divine Cyril himself, who writes in the *Thesauri*: «How shall the Spirit not be God, having wholly in Himself essentially the property of the Father and of the Son, of whom He is also the Spirit, being bestowed upon creation through the Son?»; For according to their understanding, which they possess in the theologies of the God-bearers, the Spirit will be at once begotten and a begetter; what could be heard more strange than this?

But these things have just now been said by us as if superfluously against those who maintain that the Spirit is from the hypostasis of the Son, because it is said to be from the nature. For the divine Cyril here tells us that what wells up from the nature is not the nature of the Spirit, nor the hypostasis, but the energy, which wells up, according to the theologian Damascene, from the one tri-hypostatic nature. For that the energy of the divine nature is also uncreated and that it is called natural and essential, the great Athanasius will also show in a few words, writing in his *Against Macedonius*: «Not according to a different and another providence do the Father and the Son work, but according to one and the same essential energy of the Godhead».

But that such an energy flows forth not from some one of the hypostases, but from the tri-hypostatic nature, let the great Dionysius also testify, writing in the fourth chapter of the book *On the Celestial Hierarchy*: «All things partake of the providence that gushes forth from the all-causative Godhead». But that here the divine Cyril says 'Spirit' given to us from the Father and the Son means not the nature nor the hypostasis of the Spirit, but its uncreated and natural grace and energy, a clear proof, besides the others, (p. 314) is the mention of the voice in the Gospel of the forerunner and baptist concerning Christ, which says that the Spirit is given by the Father to the Son not by measure. For John Chrysostom, explaining this passage of the Gospel according to John the Theologian, says, «'Spirit' here means the energy; for we all have received the energy of the Spirit by measure, but He, the whole; and if His energy is immeasurable, much more the essence».

Thus the power of the truth of what has been said by us conquers all, making your perplexities an occasion for abundance and by itself as through a single straight line refuting a multitude of crooked, heteroclite lines.

Therefore, enough of those things put forth from Scripture. But since the Latins use not only the oracles against us, or rather against

themselves, but also their own thoughts, come, let us see what seems incontrovertible to them, by which the other things will also flow away when refuted, or rather, it will be deprived of being called paronymously from 'thought', having been shown to be unthinkable; for these things in part

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τῶν λόγων ἐκ τῆς ὑποστάσεως˙ καί τά ἴδια τοῦ Πατρός ἔχειν αὐτόν φυσικῶς τε καί οὐσιωδῶς καί κατά φύσιν ἀεί θεολογεῖ.

Καί συκοφαντηθείς γάρ ὡς καί ἐκ τῆς ὑποστάσεως τοῦ Υἱοῦ δοξάζων τήν ὕπαρξιν τό Πνεῦμα ἔχειν, τοῦτ᾿ αὐτό ὅτι συκοφαντεῖται ἰσχυρίσατο, ἴδιον τοῦ Υἱοῦ καί οὐκ ἀλλότριον εἶναι τό Πνεῦμα διατεινάμενος, ἀλλ᾿ οὐκ ἐκ τοῦ Υἱοῦ. Καί τοῦτ᾿ ἀνάγραπτον κεῖται πρός Λατίνων περιφανῆ τε καί λαμπρόν ἔλεγχον˙ οἵ παρ᾿ ὧν ἔδει μᾶλλον ἀποσχέσθαι τῆς κακονοίας, ἐκ τούτων ἐνάγεσθαι δικαιοῦσιν εἰς τό μή τόν Πατέρα μόνον, ἀλλά καί τήν τοῦ Υἱοῦ ὑπόστασιν αἰτίαν αἶναι κακῶς νομίζειν τῆς τοῦ θείου Πνεύματος ὑποστάσεως. Ὁ δέ λέγων εἶναι ἐκ τῆς τοῦ Υἰοῦ ὑποστάσεως τό Πνεῦμα, (σελ. 312) διά τό εἰπεῖν τόν θεῖον Κύριλλον διαβαίνειν φυσικῶς εἰς τόν Υἰόν τήν τοῦ γεννήσαντος ἰδιότητα παρ᾿ αὐτοῦ τοῦ θείου Κυρίλλου ἐντρεπέσθω, γράφοντος ἐν Θησαυροῖς˙ «πῶς οὐκ ἔσται τό Πνεῦμα ὁ Θεός, ὅλην ἔχον ἐν ἑαυτῷ οὐσιωδῶς τήν ἰδιότητα τοῦ Πατρός καί τοῦ Υἱοῦ, οὗ καί Πνεῦμα ἐστι, δι᾿ Υἱοῦ τῇ κτίσει χορηγούμενον»; Κατά γάρ τήν αὐτῶν σύνεσιν, ἥν ἐν ταῖς τῶν θεοφόρων κέκτηνται θεολογίαις, τό Πνεῦμα γεννητόν τε ἅμα καί γεννήτωρ ἔσται˙ οὗ τί ἀν ἀκουσθείη καινότερον;

Ἀλλά ταῦτα μέν ὥσπερ ἐκ περιουσίας ἡμῖν ἀρτίως εἴρηται πρός τούς διατεινομένους ἐκ τῆς ὑποστάσεως εἶναι τοῦ Υἱοῦ τό Πνεῦμα, ἐπειδήπερ ἐκ τῆς φύσεως εἴρηται. Ὁ γάρ θεῖος Κύριλλος ἐνταῦθ᾿ ἡμῖν ἀναπηγάζειν ἐκ τῆς φύσεως οὐ τήν φύσιν φησί τοῦ Πνεύματος, οὐδέ τήν ὑπόστασιν, ἀλλά τήν ἐνέργειαν, ἥτις ἀναπηγάζει, κατά τόν ∆αμασκηνόν θεολόγον, ἐκ μιᾶς τρισυποστάτου φύσεως. Ὅτι μέν γάρ ἄκτιστός ἐστι καί ἡ τῆς θείας φύσεως ἐνέργεια καί ὅτι φυσική καί οὐσιώδης λέγεται, παραστήσει δι᾿ ὀλίγων καί ὁ μέγας Ἀθανάσιος ἐν τοῖς Κατά Μακεδονίου γράφων˙ «οὐ κατά ἄλλην καί ἄλλην πρόνοιαν ὁ Πατήρ καί ὁ Υἱός ἐργάζεται, ἀλλά κατά μίαν καί τήν αὐτήν οὐσιώδη τῆς θεότητος ἐνέργειαν».

Ὅτι δέ οὐκ ἐκ μιᾶς τινος τῶν ὑποστάσεων, ἀλλ᾿ ἐκ τῆς τρισυποστάτου φύσεως ἡ τοιαύτη ἐνέργεια πηγάζει προσμαρτυρείτω καί ὁ μέγας ∆ιονύσιος γράφων ἐν κεφαλαίῳ τετάρτῳ τῆς Περί τῆς οὐρανίου ἱεραρχίας βίβλου˙ «πάντα μετέχει προνοίας ἐκ τῆς παναιτίου θεότητος ἐκβλυζομένης». Ὅτι δέ Πνεῦμα ἐνταῦθα ὁ θεῖος Κύριλλος ἐκ τοῦ Πατρός καί τοῦ Υἱοῦ διδόμενον ἡμῖν οὐ τήν φύσιν φησίν οὐδέ τήν ὑπόστασιν τοῦ Πνεύματος, ἀλλά τήν ἄκτιστον αὐτοῦ καί φυσικήν χάριν καί ἐνέργειαν, σαφές δεῖγμα πρός τοῖς ἄλλοις (σελ. 314) καί τό μνησθῆναι τῆς ἐν τῷ εὐαγγελίῳ τοῦ προδρόμου καί βαπτιστοῦ περί τοῦ Χριστοῦ φωνῆς, τῆς οὐκ ἐκ μέτρου δίδοσθαι λεγούσης παρά τοῦ Πατρός τό Πνεῦμα τῷ Υἱῷ. Ἰωάννης γάρ ὁ χρυσορρήμων, τό χωρίον τοῦτο τοῦ κατά τόν θεολόγον Ἰωάννην εὐαγγελίου ἐξηγούμενος, «Πνεῦμα», φησίν, «ἐνταῦθα τήν ἐνέργειαν λέγει˙ πάντες γάρ ἡμεῖς μέτρῳ τήν ἐνέργειαν τοῦ Πνεύματος ἐλάβομεν, ἐκεῖνος δέ ὁλόκληρον˙ εἰ δέ ἡ ἐνέργεια αὐτοῦ ἀμέτρητος, πολλῷ μᾶλλον ἡ οὐσία».

Οὕτω πάντα νικᾷ τῆς τῶν παρ᾿ ἡμῶν εἰρημένων ἀληθείας ἡ δύναμις, εὐπορίας ἀφορμήν ποιουμένη τάς ὑμῶν ἀπορίας καί δι᾿ ἑαυτῆς ὡς διά μιᾶς τινος εὐθείας πλῆθος σκολιῶν, ἑτεροκλινεῖς ἀπελέγχουσα γραμμάς.

Ταύτῃ τοι τῶν μέν γραφικῶς προβαλλομένων ἅλις. Ἐπεί δέ οὐ μόνον τοῖς λογίοις οἱ Λατῖνοι χρῶνται καθ᾿ ἡμῶν, μᾶλλον δέ καθ᾿

ἑαυτῶν, ἀλλά καί διανοήμασιν οἰκείοις, φέρ᾿ ἴδωμεν τό ἀναμφίλεκτον αὐτοῖς δοκοῦν, ᾧ καί τ᾿ ἄλλα συνδιαρρυήσεται λυθέντα, μᾶλλον δέ καί τό παρωνύμως ἀπό τῆς διανοίας λέγεσθαι στερήσεται, ἀδιανόητα δειχθέντα˙ κατά μέρος γάρ ταῦτ᾿