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All creation, visible and invisible, is commanded by name by the three children, Ananias, Azarias, and Misael, having been placed in the Babylonian furnace, to hymn and exalt God for ever; and further, both the Cherubim and the divine throne, which here is understood as the Seraphim, glorify Him, since they too are part of creation. For they themselves said: "blessed are you, who sit upon the Cherubim," and again, instead of mentioning the Seraphim: "and blessed are you on the throne of your kingdom, and most hymned and most exalted for ever." Likewise also by David, being moved by the Holy Spirit, in the 102nd and in the 148th psalm creation is exhorted to praise the Lord. But the Holy Spirit, like the Son, was not mentioned along with them, because it too is not a creature, but a creator; nor is it among those who hymn, but among those who are hymned even by the Seraphim themselves, who with great fear stand around the divine tribunal and cover themselves with their wings and in turn cry out to one another with unceasing mouths and with an unceasing voice, three times "holy" on account of the three hypostases, once "Lord" on account of the one lordship; which things, most of all, show the divinity of the all-hymned Spirit. But the Macedonians, being on their guard and as it were afraid, lest they might be seen at some time to say fitting things about it or might inadvertently utter unfitting things, attack without justice, permitting themselves this main point also, employing all kinds of weapons, their licentious words, and saying captiously, it is written, he says: "Praise the Lord, for a psalm is good; let praise be pleasing to God," and: "It is a good thing to give thanks to the Lord, and to sing praises to your name, O Most High." But nowhere, forsooth, do we find: Praise the Holy Spirit. But one must answer them thus: if you accept the words you have brought forward as being about the Father, you cast out the Son; but if about the Son, the opposite, since the Holy Spirit is also Lord and is written as such, and it is unclear about which hypostasis "Lord" is now written. See, then, if you have not used the opposite against yourselves. But that the Holy Spirit does not hymn, because it is not a creature, but is hymned along with them, being the Spirit of God, is easier to understand both from its being ranked with him and from the fact that the three children and the sacred psalmist exhort all of creation by name to hymn, but not the Spirit of God, as the saints are accustomed to name things. For if, as the heretics say, it is of a nature between God and the angels and more honorable and higher than all, it would be necessary, since it is especially one, either to exhort it by itself to sing hymns, or at least to name it first and to include the others generally with it; but not, as they audaciously imagine, the reverse. 6.19n That it is named together with the Father and the Son. And concerning heretical opposition. Creation is not numbered together with God. For what does that which is in a state of inferiority have in common with him who is supreme over all and is beyond all excess, or what does that which was made have in common with him who made it? But the all-honorable Spirit, as God, is either named together with the Father and the Son, as when the Lord gives the formula concerning baptism, and as when the apostle writes the second time to the Corinthians: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all;" or with one of their hypostases; or even by itself, as has been said in the first book, it is mentioned. And starting from the tenet of the outcast and rejected Valentinus, who followed Manichaeism and, in addition to other absurd fabrications, madly said that the divine Spirit was of the same age as the angels, the Macedonians say: Paul wrote to Timothy: "I charge you before God and the Lord Jesus Christ and the elect angels;" but the Holy Spirit, as if ranking it, forsooth, with the angels, he passed over in silence. But this notion is from the abundance of their own heart. For even if at some time there is no specific mention of the Holy Spirit, it is included with God

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πᾶσα, ὁρατὴ καὶ ἀόρατος, ὀνομαστὶ προστάττεται ὑπὸ τῶν τριῶν παιδῶν Ἀνανία, Ἀζαρία καὶ Μισαὴλ ἐν τῇ Βαβυλωνίᾳ καμίνῳ ἀποτεθέντων ὑμνεῖν καὶ ὑπερυψοῦν τὸν θεὸν εἰς τοὺς αἰῶνας· ἔτι δὲ καὶ τὰ Χερουβὶμ καὶ ὁ θεϊκὸς θρόνος, ὃ ἐνταῦθα νοεῖται τὰ Σεραφίμ, δοξάζει ἅτε ὄντα καὶ αὐτὰ μέρος τῆς κτίσεως. ἔφασαν γὰρ οἱ αὐτοί· «εὐλογήμενος εἶ, ὁ καθήμενος ἐπὶ τῶν Χερουβίμ,» καὶ πάλιν ἀντὶ τοῦ μνημονεῦσαι τῶν Σεραφίμ· «καὶ εὐλογημένος εἶ ἐπὶ θρόνου τῆς βασιλείας σου, καὶ ὑπερύμνητος καὶ ὑπερυψούμενος εἰς τοὺς αἰῶνας.» ὁμοίως καὶ ὑπὸ τοῦ ∆αυίδ, ἐνεργουμένου ὑπὸ τοῦ ἁγίου πνεύματος, ἐν ρβʹ καὶ ἐν ρμηʹ ψαλμῷ παρακελεύεται ἡ κτίσις αἰνεῖν τὸ κύριον. τὸ δὲ ἅγιον πνεῦμα, ὡς καὶ ὁ υἱός, οὐ συνεμνημονεύθη, ἐπειδὴ καὶ αὐτὸ οὐ δημιούργημα, ἀλλὰ δημιουργός· οὐδὲ τῶν ὑμνούντων, ἀλλὰ τῶν ὑμνουμένων καὶ ὑπ' αὐτῶν τῶν Σεραφίμ ἐστιν τῶν σὺν πολλῷ φόβῳ περιεστώτων τὸ θεϊκὸν βῆμα καὶ συγκαλυπτόντων ταῖς πτέρυξιν ἑαυτὰ καὶ ἀμοιβαδὸν ἀνταναφωνούντων ἀσιγήτοις στόμασιν καὶ ἀκαταπαύστῳ φωνῇ τρίτον «ἅγιος» διὰ τὰς τρεῖς ὑποστάσεις, ἅπαξ «κύριος» διὰ τὴν μίαν κυριότητα· ἅπερ, ὅτι μάλιστα δείκνυσιν τὴν θεότητα τοῦ πανυμνήτου πνεύματος. Μακεδονιανοὶ δέ, φυλαττόμενοι καὶ οἷον δεδοικότες, μὴ περὶ αὐτοῦ ἢ προσήκοντά ποτε λέγοντες ὀφθῶσιν ἢ ἀπρόσηκα προέμενοι λάθωσιν, ἐπιβαίνουσιν ἄνευ δίκης ἑαυτοῖς ἐπιτρέποντες καὶ τῷ κεφαλαίῳ τῷδε, ὅπλα παντοδαπὰ κινοῦντες τοὺς ἀκολάστους λόγους καὶ φάσκοντες συναρπακτικῶς γέγραπται, φησίν· «αἰνεῖτε τὸν κύριον, ὅτι ἀγαθὸν ψαλμός· τῷ θεῷ ἡδυνθείη αἴνεσις,» καί· «ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ καὶ ψαλλεῖν τῷ ὀνόματί σου, ὕψιστε.» οὐδαμοῦ δὲ δῆθεν εὑρίσκομεν· αἰνεῖτε τὸ ἅγιον πνεῦμα. ἀπαντητέον δὲ αὐτοῖς οὕτως· εἰ περὶ τοῦ πατρὸς δέχεσθε, ἃς προεκομίσατε φωνάς, ἐκβάλλετε τὸν υἱόν· εἰ δὲ περὶ τοῦ υἱοῦ, τὸ ἐναντίον, ὁπότε καὶ τὸ ἅγιον πνεῦμα κύριός ἐστίν τε καὶ γέγραπται, καὶ ἄδηλον περὶ ποίας ὑποστάσεως γέγραπται νῦν τὸ «κύριος». σκοπεῖτε οὖν, εἰ μὴ τοὐναντίον ἑαυτοῖς ἐχρήσασθε. τὸ δὲ ἅγιον πνεῦμα ὅτι οὐχ ὑμνεῖ, ἐπειδὴ μὴ κτίσμα ἐστίν, συνυμνεῖται δὲ τῷ θεοῦ πνεῦμα ὑπάρχειν ῥᾷον καταμαθεῖν ἀπό τε τοῦ συντάττεσθαι αὐτῷ καὶ ἀπὸ τοῦ τοὺς τρεῖς παίδας καὶ τὸν ἱεροψάλτην πᾶσαν τὴν κτίσιν κατ' ὄνομα ὑμνεῖν παρακελεύεσθαι, οὐ μὴν τὸ τοῦ θεοῦ πνεῦμα, ὡς ἔχουσιν συνηθείας οἱ ἅγιοι ἐξονομάσαι. εἰ γάρ, ὡς φασὶν αἱρετικοί, μέσης θεοῦ καὶ ἀγγέλων φύσεώς ἐστιν καὶ τιμιώτερον καὶ ἀνωτέρω πάντων, ἔδει, ἐπειδὴ μάλιστα ἕν ἐστιν, ἢ καθ' ἑαυτὸ παρακελεύσασθαι αὐτὸ ἀνυμνεῖν, ἢ κἂν πρῶτον αὐτὸ ὀνομάσαι καὶ αὐτῷ τὰ ἄλλα γενικῶς συναναλαβεῖν· οὐ μήν, ὡς αὐθαδῶς εἰκάζουσιν, τὸ ἀνάπαλιν. 6.19ν ὅτι μετὰ τοῦ πατρὸς καὶ τοῦ υἱοῦ συνονομάζεται. καὶ περὶ αἱρετικῆς ἀντιθέσεως. ἡ κτίσις οὐ συναριθμεῖται τῷ θεῷ. τί γὰρ καὶ κοινὸν τῇ οὔσῃ ἐν μειώσει πρὸς τὸν πάντων ὑπέρτατον καὶ ὑπὲρ πᾶσαν ὄντα ὑπερβολήν, ἢ τῇ γενομένῃ πρὸς τὸν ποιήσαντα; τὸ δὲ πάντιμον πνεῦμα ὡς θεὸς ἢ μετὰ πατρὸς καὶ υἱοῦ συνονομάζεται, ὡς ὅταν ὁ δεσπότης τὸν περὶ τὸ βάπτισμα δίδωσιν ὅρον, καὶ ὡς ὅταν ὁ ἀπόστολος Κορινθίοις τὸ δεύτερον γράφῃ· «ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν·» ἢ μετὰ μιᾶς αὐτῶν ὑποστάσεως· ἢ καὶ καταμονάς, καθὰ ἐν τῷ πρώτῳ εἴρηται βιβλίῳ, μνημονεύεται. ἀπὸ δὲ τῆς προαιρέσεως τοῦ ἐξοβλήτου καὶ ἀπερριμμένου Οὐαλεντίνου τοῦ μανιχαΐσαντος καὶ πρὸς τοῖς ἄλλοις ἀτόποις μυθοπλάσμασιν μανιωδῶς εἰπόντος ἡλικιώτην τὸ θεϊκὸν πνεῦμα τοῖς ἀγγέλοις ὁρμώμενοι οἱ Μακεδονιανοὶ φασίν· Παῦλος Τιμοθέῳ ἔγραψεν· «διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ καὶ τῶν ἐκ λεκτῶν ἀγγέλων·» τὸ δὲ ἅγιον πνεῦμα, ὡς συντάξας δῆθεν τοῖς ἀγγέλοις, ἀπεσιώπησεν. ἀπὸ δὲ τοῦ περισσεύματος τῆς καρδίας αὐτῶν τῆς ἰδίας ἡ ἔννοιά ἐστιν αὕτη. κἂν γάρ ποτε ἰδικῶς μὴ γένηται μνήμη τοῦ ἁγίου πνεύματος, συναναλαμβάνεται τῷ θεῷ