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to be glorified is a testimony of the one Godhead, that neither does the Father do anything without the Son, nor the Son without the Spirit. For as the Son is to the Father, so is the Spirit to the Son. For this reason the Son is the Word of God, and the Spirit is the utterance of the Son. For "upholding," it says, "all things by the word of his power." And since it is the utterance of the Son, for this reason it is of God. "The sword," it says, "of the Spirit, which is the word of God." And the Word of God and utterance is living and active. For do not descend for me to human likenesses, but everywhere understand what is greater in the case of God, taking the example of the word for the proof of the one energy; for your mind also investigates all things through word. Why is the Spirit not also the son of the Son? Because it is not that it is not from God through the Son, but so that the Trinity might not be thought an infinite multitude, suspected of having sons from sons as is also the case among humans. But you say: If the Son is the image of God, and the Spirit of the Son, and if the Son is the Word of God, and the Spirit the utterance of the Son; why is the Spirit not called son of the Son? For you have used this most powerful argument for your impiety. For you bid us to think it is either Son or creature. And because it has not been named son, for this reason you blaspheme it to be a creature, that which is the cause of creation, that which sanctifies and deifies creation, that which is glorified by the name of Lord and God, that which brings the divine energies to fulfillment. Since, then, it seems to you unworthy of the title of son, as alien to the Son and the Father, consider how it makes sons of those who are sanctified. But if you are a son of God through the Spirit, how is the Spirit a stranger to sonship? If you are God through the Spirit, how is the Spirit alien to Godhead? You will ask in return again: But why has it not received the name of son? For you do not deign to pay attention to what has been said, but you demand the reason for what has not been said, just like the Sadducee not accepting the resurrection, but busying himself with the manner of the resurrection, and rejecting what was said because of what was not said. And if we are silent, not wishing to pry into the things of God, you suppose that the glory of the divine Spirit has been defeated, because the title of son is not applied to it, as if you could not be required to answer the same. For if you confess that countless sons are made by adoption through the Spirit, why is the Spirit not called son even by adoption, being surely more excellent than those adopted by grace through 29.733 it, and for this reason ought not to be diminished by the title? But we shall answer also about this as we are able, to ourselves. Since towards you, indeed, it would have been enough even to be silent, the same question being incumbent upon you also. We say, therefore, that to speak of a son from a Son would have led the Trinity of the Godhead into the suspicion of a multitude for people who heard it. For it was easy to suppose that, if a son has been begotten from a Son, then from this one again another would have been begotten, and again another, and so on to a multitude. For this very reason, the Apostle clearly proclaimed that the Spirit is from God, saying that, "We have received the Spirit which is from God." And he has made it clear that it is revealed through the Son, having named it the Spirit of the Son just as of God, and having called it the mind of Christ, just as also the Spirit of God, as of man. But he guarded against calling it Son of the Son, so that there might be one Father, God, always remaining Father, and being eternally what he is, and one Son, begotten by an eternal generation, who is without beginning with the Father, the true Son of God, always being what he is, God, Word, and Lord; and one Holy Spirit, truly Holy Spirit, according to what is written, who is glorified together with the Father and the Son, who is also called the Spirit of the mouth by the prophet David; whom we are also taught is the finger of God, in the Gospel where the Lord says: "But if it is by the finger of God that I cast out demons." These things have been said, and are well, as is the case for those who believe without prying into God and Word and Spirit, being one Godhead, the only one to be worshipped. And let there be nowhere an intrusion of multitude, but let each in the Trinity be recognized as one, one Father, one Son, one Holy Spirit. That even without being called son, the Spirit is clearly from God

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δοξάζεσθαι τῆς μιᾶς θεότητος μαρτύριον, ὅτι μήτε χωρὶς Υἱοῦ ποιεῖ Πα τὴρ, μήτε Υἱὸς χωρὶς Πνεύματος. Ὅτι ὡς Υἱὸς πρὸς Πατέρα ἔχει, οὕτω Πνεῦμα πρὸς Υἱόν. ∆ιὰ τοῦτο καὶ Θεοῦ μὲν λόγος ὁ Υἱὸς, ῥῆμα δὲ Υἱοῦ τὸ Πνεῦμα. Φέρων γὰρ, φησὶ, τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ. Καὶ ἐπειδὴ ῥῆμα Υἱοῦ, διὰ τοῦτο Θεοῦ· Τὴν μάχαιραν, φησὶ, τοῦ Πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ. Λόγος δὲ Θεοῦ καὶ ῥῆμα ζῶν καὶ ἐνεργόν. Μὴ γάρ μοι πρὸς τὰ ἀνθρώπινα καταπέσῃς ὁμοιώματα, ἀλλὰ πανταχοῦ νόει τὸ μεῖζον ἐπὶ Θεοῦ πρὸς τὴν τῆς μιᾶς ἀπόδειξιν ἐνεργείας λαμβάνων τὸ τοῦ λόγου παράδειγμα· ὅτι καὶ νοῦς ὁ σὸς διὰ λόγου πάντα περιεργάζεται. ∆ιὰ τί μὴ καὶ τὸ Πνεῦμα υἱὸς τοῦ Υἱοῦ. Ὅτι οὐ διὰ τὸ μὴ εἶναι ἐκ Θεοῦ δι' Υἱοῦ, ἀλλ' ἵνα ἡ Τριὰς μὴ νομισθῇ πλῆθος ἄπειρον, υἱοὺς ἐξ υἱῶν ὡς καὶ ἐν ἀνθρώποις ἔχειν ὑποπτευθεῖσα. Ἀλλὰ λέγεις· Εἰ Θεοῦ μὲν εἰκὼν ὁ Υἱὸς, Υἱοῦ δὲ τὸ Πνεῦμα, καὶ εἰ Θεοῦ μὲν λόγος ὁ Υἱὸς, ῥῆμα δὲ Υἱοῦ τὸ Πνεῦμα· διὰ τί μὴ υἱὸς τοῦ Υἱοῦ τὸ Πνεῦμα εἴρηται; Τούτῳ γὰρ ἰσχυροτάτῳ πρὸς τὴν ἀσέβειαν ἐχρήσω. Ἢ γὰρ Υἱὸν ἢ κτίσμα κελεύεις νοεῖν. Καὶ ὅτι μὴ υἱὸς ὠνόμασται, διὰ τοῦτο κτίσμα εἶναι βλασφημεῖς τὸ τῆς κτίσεως αἴτιον, τὸ τῆς κτίσεως ἁγιαστικὸν καὶ θεοποιὸν, τὸ Κυρίου καὶ Θεοῦ δοξαζόμενον ὀνόματι, τὸ τῶν θείων ἐνεργειῶν πληρωτικόν. Ἐπεὶ οὖν ἀνάξιον εἶναί σοι φαίνεται τῆς τοῦ υἱοῦ προσ ηγορίας, ὡς ἀλλότριον Υἱοῦ καὶ Πατρὸς, σκέψαι πῶς υἱοὺς ἀπεργάζεται τοὺς ἁγιαζομένους. Εἰ δὲ σὺ διὰ τοῦ Πνεύματος υἱὸς Θεοῦ, πῶς τὸ Πνεῦμα ξένον υἱότητος; Εἰ σὺ διὰ τοῦ Πνεύματος Θεὸς, πῶς τὸ Πνεῦμα θεότητος ἀλλότριον; Ἀντερωτήσεις δὴ πάλιν· ∆ιὰ τί δὲ τὸ τοῦ υἱοῦ μὴ εἴληφεν ὄνομα; Τοῖς μὲν γὰρ εἰρημένοις προσέχειν οὐκ ἀξιοῖς, τοῦ δὲ μὴ εἰρημένου τὴν αἰτίαν ἀπαιτεῖς, ὥσπερ ὁ Σαδδουκαῖος τὴν ἀνάστασιν οὐ δεχόμενος, ἀλλὰ τῆς ἀναστάσεως τὸν τρόπον περιεργαζόμενος, καὶ τὸ ῥηθὲν διὰ τὸ μὴ ῥηθὲν ἀθετῶν. Κἂν σιωπήσωμεν, οὐ βουλόμενοι τὰ τοῦ Θεοῦ περιεργάζεσθαι, νενικῆσθαι τὴν τοῦ θείου Πνεύματος δόξαν ὑπολαμβάνεις, διὰ τὸ μὴ κεῖ σθαι τὴν τοῦ υἱοῦ προσηγορίαν ἐπ' αὐτοῦ, ὥσπερ οὐχὶ ταυτὸν δυνάμενος ἀπαιτεῖσθαι. Εἰ γὰρ ὁμολο γεῖς υἱοὺς διὰ τὸ Πνεῦμα θέσει γίνεσθαι μυρίους, διὰ τί τὸ Πνεῦμα μηδὲ θέσει προσαγορεύεται υἱὸς, κάλλιον δήπουθεν ὂν τῶν υἱοθετουμένων χάριτι δι' 29.733 αὐτοῦ, καὶ διὰ τοῦτο μᾶλλον οὐκ ὀφεῖλον ἐλαττοῦ σθαι διὰ τὴν προσηγορίαν; Ἡμεῖς δὲ καὶ περὶ τού του κατὰ τὸ δυνατὸν ἀποκρινούμεθα πρὸς ἡμᾶς αὐ τούς. Ἐπεὶ πρός γέ σε καὶ σιωπᾷν ἐξήρκει, τῆς αὐ τῆς ἐρωτήσεως ἐπικειμένης καὶ σοί. Λέγομεν οὖν, ὅτι τὸ εἰπεῖν υἱὸν ἐξ Υἱοῦ τὴν Τριάδα τῆς θεό τητος εἰς πλήθους ὑποψίαν προσῆγεν ἀνθρώποις ἀκούσασιν. Ἕτοιμον γὰρ ἦν ὑπολαβεῖν, ὡς, εἴπερ υἱὸς ἐξ Υἱοῦ γεγέννηται, καὶ ἐκ τούτου πάλιν ἕτερος ἂν εἴη γεγεννημένος, καὶ πάλιν ἄλλος, καὶ ἐπὶ πλῆ θος ἑξῆς. ∆ιὰ δὴ τοῦτο τὸ μὲν ἐκ Θεοῦ τὸ Πνεῦμα εἶναι τρανῶς ἀνεκήρυξεν ὁ Ἀπόστολος, λέγων, ὅτι, Τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ ἐλάβομεν. Καὶ τὸ διὰ Υἱοῦ πεφηνέναι σαφὲς πεποίηκεν, Υἱοῦ Πνεῦμα ὀνομάσας αὐτὸ καθάπερ Θεοῦ, καὶ νοῦν Χρι στοῦ προσειπὼν, καθάπερ καὶ Θεοῦ Πνεῦμα, ὡς τοῦ ἀνθρώπου. Υἱὸν δὲ τοῦ Υἱοῦ προσειπεῖν ἐφυλά ξατο, ἵν' εἷς μὲν Πατὴρ ὁ Θεὸς, ἀεὶ Πατὴρ διαμέ νων, καὶ ὢν ἀϊδίως ὅ ἐστιν, εἷς δὲ Υἱὸς, ἀϊδίῳ γεν νήσει γεγεννημένος, ὁ ἀνάρχως σὺν τῷ Πατρὶ ὢν Υἱὸς ἀληθινὸς Θεοῦ, ἀεὶ ὢν ὅ ἐστι, Θεὸς Λόγος καὶ Κύριος· ἓν δὲ καὶ τὸ Πνεῦμα τὸ ἅγιον, ἀληθῶς ἅγιον Πνεῦμα, κατὰ τὸ γεγραμμένον, τὸ μετὰ Πα τρὸς καὶ Υἱοῦ συνδοξαζόμενον, ὃ δὴ καὶ Πνεῦμα στό ματος ὀνομάζεται παρὰ τῷ προφήτῃ ∆αβίδ· ὃ καὶ δάκτυλον Θεοῦ εἶναι διδασκόμεθα, ἐν τῷ Εὐαγ γελίῳ τοῦ Κυρίου λέγοντος· Εἰ δὲ ἐν δακτύλῳ Θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια. Εἴρηται ταῦτα, καὶ ἔστι καλῶς, ὥς ἐστι τοῖς ἀπεριέργως πιστεύουσιν εἰς Θεὸν καὶ Λόγον καὶ Πνεῦμα, μίαν οὖσαν θεότητα, τὴν καὶ μόνην προσκυνητήν. Καὶ μηδαμοῦ παρείσ δυσις γένηται πλήθους, ἀλλ' ἕκαστον ἐπὶ τῆς Τριάδος ἓν ὂν ἐπιγινώσκηται, εἷς Πατὴρ, εἷς Υἱὸς, ἓν Πνεῦμα ἅγιον. Ὅτι καὶ ἄνευ τοῦ καλεῖσθαι υἱὸν τὸ Πνεῦμα δῆλόν ἐστιν ἐκ Θεοῦ