proceeding from the Father himself; that is, each of them immediately and from the Father alone, that is, from the very hypostasis of the Father. But if, on account of the visitation that later came to us, and resisting those who estrange the Spirit from the Son, someone said it is from both, or from the Father through the Son, or that it shines forth from the Son and similar things, it is as existing in the Son and being his own and in no way alien.

Moreover, no one has said that the Holy Spirit is sent through the Son or even from the Son without a temporal addition or cause, but always signifying an energy, according to which it was impossible for it to come upon us before us. But if indeed they have said so without signifying this, it is as having done so often. Furthermore, do you not understand this, you who are exceedingly so and who boast beyond measure, that many of the things said in the divine Scripture are one in the combination of the words, but not one in the thought and in the reality? Which has for the most part produced error for the heretics, who are unable to distinguish that which is one in the combination of words, but not one in the realities, as also seems right to Gregory the Theologian?

For this is clear to those who are wise in divine matters and initiated by the divine Spirit, that when the Spirit is said to be from both, Father and Son, or from the Father through him, even if it is joined in word, it is distinct in reality. (σελ.328) And against those who estrange the Spirit from the Son, we might properly speak thus conjointly, managing our words with discernment, but to those who have been made familiar with God by knowing that the Spirit is his own, we will accurately reveal each point, that the Spirit has its existential procession from the Father before all ages, but eternally existing in the Son, it came forth from him into manifestation for our sake and after us, according to a manifestationary and not an existential procession.

But the Son, he says, is also in the Spirit. Certainly, for this reason the Spirit is also revelatory of him, and is sent by him not only as man, but also as God according to Gregory the Theologian, and is formed in the hearts of the faithful and dwells and is seen through him. For in the *Treasures* the divine Cyril says, "The Spirit of Christ, as the Word of God dwelling in us through the Spirit." But it is not said to be begotten, since that which is begotten is and is always called the Son of the one who has begotten, and the one who begets is always the Father; but that which proceeds in the case of God, as we have said before, does not simply belong to the Holy Spirit alone; but that which signifies the pre-eternal and existential procession, being of a different mode from the begetting of the Son from the Father, belongs to the Holy Spirit alone; but that which is to be revealed from what is hidden and to speak boldly and to make public its own power through the miracles performed belongs not only to the Holy Spirit, but also to him; for "God," says the most prophetic among kings, "when you went forth in the midst of your people, when you passed through the desert, the earth was shaken."

And so, when the Father was long ago revealed and worked wonders through Moses, the first shaking occurred, according to the most theological Gregory, with the Hebrews being transferred from the worship of idols to a (σελ. 330) dim but true knowledge of God. But also in the time of the Son and of the Holy Spirit the second shaking occurred, with the Jews being reformed from the law to the gospel, and every nation being called to the evangelized communion of deification. But also of the Son alone passing through the cross in the true wilderness, in death and in Hades, and being revealed in the midst of the people of the Jews, through

ἐξ αὐτοῦ τοῦ Πατρός ἐκπορευόμενον˙ δηλονότι ἀμέσως ἑκάτερον αὐτῶν καί ἐκ μόνου τοῦ Πατρός, ἐξ αὐτῆς δηλαδή τῆς πατρικῆς ὑποστάσεως. Εἰ δέ διά τήν γενομένην ἐπιφοίτησιν ὕστερον ἡμῖν, καί ταῦτα πρός τούς ἀλλοτριοῦντας τοῦ Υἱοῦ τό Πνεῦμα ἐνιστάμενοι, ἐξ ἀμφοῖν εἶπέ τις αὐτό, ἤ ἐκ πατρός δι᾿ Υἱοῦ ἤ ὅτι τοῦ Υἱοῦ ἐκλάμπει καί τά ὅμοια τούτοις, ἀλλ᾿ ὡς καί ἐν τῷ Υἱῷ ὑπάρχον καί ἴδιον αὐτοῦ καί κατ᾿ οὐδέν ἀλλότριον.

Πρός δέ τούτοις οὐδ᾿ ἄνευ χρονικῆς προσθήκης ἤ αἰτίας εἴρηκέ τις δι᾿ Υἱοῦ ἤ καί ἐξ Υἱοῦ τό Πνεῦμα τό ἅγιον ἀποστελλόμενον, προσημαίνων δέ ἀεί ἐνέργειαν, καθ᾿ ἥν ἐφ᾿ ἡμᾶς ἐλθεῖν πρό ἡμῶν τῶν ἀδυνάτων ἦν. Εἰ δ᾿ ἄρα που καί μή προσημήναντες εἰρήκεσαν, ἀλλ᾿ ὡς πολλάκις τοῦτο πράξαντες. Ἔπειτα οὐδέ συνίης τοῦτο, ὦ ὑπερλίαν σύ καί καυχώμενος εἰς τά ἄμετρα, ὅτι πολλ᾿ ἄττα τῶν λεγομένων παρά τῇ θείᾳ Γραφῇ, τῇ μέν συνόδῳ τῶν ρημάτων ἐστίν ἕν, τῇ δέ διανοίᾳ καί τῷ πράγματι οὐχ ἕν; Ὅ καί τοῖς αἱρετικοῖς τήν πλάνην ὡς ἐπίπαν ἀπειργάσατο, μή δυναμένοις διακρίνειν τό τῇ συνόδῳ τῶν ρημάτων ἕν, τοῖς δέ πράγμασιν οὐχ ἕν, ὡς καί Γρηγορίῳ τῷ θεολόγῳ συνδοκεῖ;

Σαφές γάρ τοῦτο τοῖς σοφοῖς τά θεῖα καί τῷ θείῳ Πνεύματι μεμυημένοις, ὡς ὅταν ἐξ ἀμφοτέρων, Πατρός καί Υἱοῦ, τό Πνεῦμα λέγηται, ἤ ἐκ Πατρός δι᾿ αὐτοῦ, εἰ καί συνάγεται ρήματι, ἀλλά διέστηκε πράγματι. (σελ.328) Καί πρός μέν τούς ἀλλοτριοῦντας τό Πνεῦμα τοῦ Υἱοῦ δεόντως ἄν συνημμένως οὕτως εἴποιμεν ἐν κρίσει τούς λόγους οἰκονομοῦντες, οἰκειωθεῖσι δέ Θεῷ διά τοῦ γνῶναι ἴδιον αὐτοῦ τό Πνεῦμα ἠκριβωμένως ἐκκαλύψομεν ἑκάτερον, ὡς ἐκ Πατρός μέν ἔχει πρό πάντων τῶν αἰώνων τήν ὑπαρκτικήν τό Πνεῦμα πρόοδον, τῷ Υἱῷ δέ αἰωνίως ἐνυπάρχον, ἐξ αὐτοῦ εἰς τοὐμφανές προῆλθε δι᾿ ἡμᾶς καί μεθ᾿ ἡμᾶς κατ᾿ ἐκφαντικήν καί οὐχ ὑπαρκτικήν προέλευσιν.

Ἀλλά καί ὁ Υἱός, φησίν, ἐν τῷ Πνεύματί ἐστι. Πάνυ γε, διό καί ἐκφαντικόν ἐστιν αὐτοῦ τό Πνεῦμα, καί ἀποστέλλεται καί παρ᾿ αὐτοῦ οὐχ ὡς ἄνθρωπος μόνον, ἀλλά καί ὡς Θεός κατά τόν θεολόγον Γρηγόριον, καί ἐμμορφοῦται ταῖς καρδίαις τῶν πιστῶν καί ἐνοικεῖ καί ὁρᾶται δι᾿ αὐτοῦ. Ἐν γάρ Θησαυροῖς ὁ θεῖος Κύριλλος, «Χριστοῦ», φησί, «τό Πνεῦμα, ὡς τοῦ Θεοῦ λόγου διά Πνεύματος ἡμῖν ἐνοικιζομένου». Γεννᾶσθαι δέ οὐ λέγεται, ἐπεί τό γεννώμενον Υἱός ἀεί τοῦ γεγεννηκότος ἐστί τε καί λέγεται καί ὁ γεννῶν ἀεί Πατήρ˙ τό δέ ἐκπορευόμενον ἐπί Θεοῦ, καθά προέφημεν, οὐχ ἁπλῶς οὐδέ μόνου τοῦ ἁγίου Πνεύματός ἐστι˙ ἀλλά τό μέν προαιώνιον καί ὑπαρκτικήν πρόοδον δηλοῦν, ἑτερότροπον οὖσαν τῆς τοῦ Υἱοῦ ἐκ τοῦ Πατρός γεννήσεως, μόνου τοῦ ἁγίου Πνεύματος ἐστι˙ τό δ᾿ ἐκ τοῦ κρυφίου φανεροῦσθαι καί παρρησιάζεσθαι καί δημοσιεύειν τήν οἰκείαν δύναμιν διά τῶν ἐπιτελουμένων θαυμασίων οὐ μόνον τοῦ ἁγίου Πνεύματος, ἀλλ᾿ ἔστι καί αὐτοῦ˙ «ὁ Θεός» γάρ, φησίν ὁ προφητικώτατος ἐν βασιλεῦσιν «ἐν τῷ ἐκπορεύεσθαί τε ἐν μέσῳ τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε ἐν τῇ ἐρήμῳ γῆ ἐσείσθη».

Καί τοῦ Πατρός τοίνυν πάλαι ποτέ φανερουμένου καί διά Μωσέως θαυματοποιοῦντος, ὁ πρῶτος κατά τόν θεολογικώτατον Γρηγόριον γέγονε σεισμός, μετατιθεμένων τῶν Ἑβραίων ἀπό τῆς τῶν εἰδώλων προσκυνήσεως ἐπί τήν (σελ. 330) ἀμυδράν μέν, ἀληθῆ δέ θεογνωσίαν. Ἀλλά καί ἐπί τοῦ Υἱοῦ καί τοῦ ἁγίου Πνεύματος ὁ δεύτερον γέγονε σεισμός, τῶν μέν Ἰουδαίων μεταρρυθμιζομένων ἀπό τοῦ νόμου πρός τό εὐαγγέλιον, παντός δέ ἔθνους καλουμένου πρός τήν εὐγγελιζομένην κοινωνίαν τῆς θεώσεως. Ἀλλά καί τοῦ Υἱοῦ μόνου διά τοῦ σταυροῦ διαβαίνοντος ἐν τῇ ὡς ἀληθῶς ἐρήμῳ, τῷ θανάτῳ καί τῷ ᾅδῃ, καί φανερουμένου ἐν μέσῳ τοῦ λαοῦ τῶν Ἰουδαίων, διά