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existing; and how human examples must be adapted to the Godhead, and not taken down. For we shall have no less reason to know the Spirit as existing from God, when we hear it called the Spirit of His mouth. But even this name is sufficient to declare its existence from God. For neither 'son' nor 'generation' is proper to the Godhead, but is brought up from human likeness. 29.736 And similarly the address of 'spirit'. Thus, therefore, the divine Scripture also has used this term for the divine Spirit, presenting that which is from God in another way; since it was not fitting to declare this through the same likeness, as has been said before. But you, like the unbelievers, set yourself against the divine teaching, hastening to blasphemy. And because the procession of the Spirit from God is not called a generation, for this reason you also deny the procession of the Spirit from the mouth of God; and because it is not named son, for this reason you do not believe it to be the Spirit of the mouth of God, but a work of God's hands; and despising human examples, you overturn the divine doctrines derived from them, when you ought to hear the divine words with fear, and to accept with reverence all that is said, and not to argue most foolishly against piety. God begets not as a man; but He begets truly; and He brings forth the offspring from Himself, a Word, not a human one; but He truly brings forth a Word from Himself. And He sends forth the Spirit through the mouth, not in a human way, since the mouth of God is not corporeal; but the Spirit is also from Him, and not from another. God works with hands not corporeal; and He works not by bringing forth the created things from Himself, but by giving them substance energetically, just as a man working with his hands does not bring forth the work from himself. Do not, then, move the boundaries of the divine oracles, saying the Spirit is a creature of the Son; neither inquire concerning the Son, why He is not called spirit; nor concerning the Spirit, why it is not a son; nor blaspheme the Son or the Spirit as a creature. The Son of God is holy fruit from the Holy One, eternal from the Eternal One, the provider of the Holy Spirit, for the subsistence and formation of creation. He who denies the Son has denied the beginning of the creation of all things. For the beginning of the subsistence of all things is the Word of God, through whom all things were made. He who removes the Spirit has cut off the perfecting work of the things being 29.737 made. For by the sending forth and imparting of the Spirit the things that are made come to be. That which proceeds from God does not proceed in time, even if it brings forth its creations in time. The Word always is, even before it was shown by Moses, as if spoken in a human way, so that the creation made through it might be interpreted according to a human pattern. The Spirit always is, even before Moses described it as being breathed in and imparted, describing in a corporeal manner the life-giving through it. Because, if one were not to say the Spirit is from God, neither would one say the Word. But you cut away the symbols of kinship with God, and the interpretations of divine conjunction, the Word, the Spirit; but those things that are indicative of an external and separate nature, these alone you accept, the energy of a hand and the making of works. For if you do not believe the Spirit has proceeded from the mouth of God, neither would you believe the Word. Since David also, glorifying together the Word and the Spirit, said that by the Word of the Lord the heavens were established, and by the Spirit of his mouth all their host. And Moses, who presented the works as coming into being by the Word, also showed them being made alive by the Spirit in the creation of man in His image. How then could the inseparable be separated, the Word of God, and the Spirit from God through the Son? But if the Spirit is disbelieved, the Word is also disbelieved with it. Hear Paul saying that our formation according to God is perfected in the Spirit: But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. Through the Word, therefore, and in the Spirit is the creature according to the image. But God, you say, makes the Spirit, and makes it through the Son;

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ὑπάρχον· καὶ πῶς τὰ ἀνθρώπινα παραδείγματα προσαρμοστέον θεότητι, καὶ οὐ καθαιρετέον. Οὐδὲ γὰρ ἔλαττόν τι ἕξειν μέλλομεν εἰς τὸ γινώσκειν τὸ Πνεῦμα ὑπάρχον ἐκ Θεοῦ, Πνεῦμα τοῦ στόματος αὐτοῦ ἀκούοντες αὐτό. Ἀλλ' ἱκανὸν καὶ τοῦτο τὸ ὄνομα τὴν ὕπαρξιν αὐτοῦ δηλῶσαι τὴν ἐκ Θεοῦ. Οὐδὲ γὰρ υἱὸς, οὐδ' ἡ γέννησις ἴδιον θεό τητος, ἀλλ' ἐξ ἀνθρωπίνης ὁμοιότητος ἀνῆκται. 29.736 Ὁμοίως δὲ καὶ ἡ τοῦ πνεύματος πρόσρησις. Ταύτῃ τοίνυν καὶ ἐπὶ τοῦ θείου Πνεύματος ἡ θεία Γρα φὴ κέχρηται, ἑτέρως τὸ ἐκ Θεοῦ παραστήσασα· ἐπειδήπερ οὐκ ἐχρῆν διὰ τῆς αὐτῆς ὁμοιώσεως καὶ τοῦτο δηλοῦν, ὡς προείρηται. Σὺ δὲ τοῖς ἀπίστοις ὁμοίως ἀντιδιατάττεις τῇ θείᾳ διδασκαλίᾳ, σπεύδων ἐπὶ τὴν βλασφημίαν. Καὶ ὅτι μὴ γέννησις ἡ τοῦ Πνεύματος πρόοδος ἐκ Θεοῦ κέκληται, διὰ τοῦτο καὶ τὴν ἐκ στόματος Θεοῦ πρόοδον τοῦ Πνεύματος ἀναιρεῖς· καὶ ὅτι μὴ υἱὸς ὀνομάζεται, διὰ τοῦτο οὐδὲ Πνεῦμα αὐτὸ στόματος Θεοῦ εἶναι πιστεύεις, ἀλλ' ἕργον χειρῶν Θεοῦ· καὶ καταφρονῶν τῶν ἀνθρωπίνων παραδειγμάτων, ἀνατρέπεις τὰ ἐξ αὐ τῶν θεῖα δόγματα, δέον ἀκούειν τῶν θείων ῥημάτων σὺν φόβῳ, καὶ δέχεσθαι σὺν εὐσεβείᾳ πᾶν τὸ λεγό μενον, καὶ μὴ μωρότατα κατὰ τῆς εὐσεβείας σο φίζεσθαι. Γεννᾷ Θεὸς οὐχ ὡς ἄνθρωπος· γεννᾷ δὲ ἀληθινῶς· καὶ τὸ γέννημα ἐξ αὐτοῦ ἐκφαίνει, Λό γον, οὐκ ἀνθρώπινον· ἐκφαίνει δὲ Λόγον ἀληθῶς ἐξ ἑαυτοῦ. Καὶ ἐκπέμπει Πνεῦμα διὰ στόματος, οὐχ οἷον ἀνθρωπίνως, ἐπεὶ μηδὲ στόμα Θεοῦ σωματι κόν· ἐξ αὐτοῦ δὲ καὶ τὸ Πνεῦμα, καὶ οὐχ ἑτέ ρωθεν. Ἐργάζεται Θεὸς χερσὶν οὐ σωματικαῖς· ἐρ γάζεται δὲ οὐκ ἐξ αὑτοῦ προάγων τὰ δημιουργή ματα, ἀλλ' ἐνεργητικῶς ὑφιστὰς, ὡς ὁ ἐν χερσὶν ἐργαζόμενος ἄνθρωπος οὐκ ἐξ ἑαυτοῦ προβάλλει τὸ ἔργον. Μὴ δὴ μετακίνει τῶν θείων λογίων τοὺς ὅρους, Υἱοῦ λέγων τὸ Πνεῦμα ποίημα· μήτε περὶ Υἱοῦ ζήτει, διὰ τί μὴ πνεῦμα κέκληται· μήτε περὶ τοῦ Πνεύματος, διὰ τί μὴ υἱός· μήτε ποίημα τὸν Υἱὸν ἢ τὸ Πνεῦμα δυσφημήσῃς. Υἱὸς Θεοῦ καρπὸς ἅγιος ἐξ ἁγίου, ἀΐδιος ἐξ ἀϊδίου, Πνεύματος ἁγίου χορηγὸς, εἰς ὑπόστασιν καὶ μόρφωσιν κτίσεως. Ὁ τὸν Υἱὸν ἀναιρῶν τὴν ἀρχὴν τῆς τῶν ὅλων δημιουρ γίας ἀνεῖλεν. Ἀρχὴ γὰρ τῆς ἁπάντων ὑποστά σεως ὁ τοῦ Θεοῦ Λόγος, δι' οὗ τὰ πάντα γέγονεν. Ὁ τὸ Πνεῦμα περιαιρῶν τὴν τελεσιουργίαν τῶν ποιου 29.737 μένων ἀπέκοψεν. Ἐκπομπῇ γὰρ καὶ μεταδόσει Πνεύ ματος τὰ γινόμενα γίνεται. Οὐκ ἐν χρόνῳ πρόεισι τὸ προϊὸν ἐκ Θεοῦ, κἂν ἐν χρόνῳ τὰς ποιήσεις ἀποδιδῷ. Ἔστιν ὁ Λόγος ἀεὶ, καὶ πρὶν ὑποδείκνυσθαι ὑπὸ Μωσέως αὐτὸν, ὥσπερ λαλούμενον ἀνθρωπίνως, εἰς τὸ τὴν δι' αὐτοῦ γινομένην κτίσιν ἑρμηνευθῆναι κατὰ τύπον ἀνθρώπινον. Ἔστιν ἀεὶ τὸ Πνεῦμα, καὶ πρὶν ἐμφυσώμενον αὐτὸ καὶ μεταδιδόμενον ὑπο γράψῃ Μωσῆς τόπῳ σωματικῷ τὴν δι' αὐτοῦ ζωοποίησιν ὑπογράφων. Ὅτι, εἰ μὴ τὸ Πνεῦμα ἐκ Θεοῦ λέγοι τις, οὐδὲ τὸν Λόγον. Ἀλλὰ τὰ μὲν οἰκειότητος τῆς πρὸς Θεὸν σύμ βολα, καὶ συναφείας τῆς θεϊκῆς ἑρμηνεύματα περι κόπτεις, τὸν Λόγον, τὸ Πνεῦμα· τὰ δὲ τῆς ἔξω θεν καὶ τῆς διεστώσης φύσεως δηλωτικὰ, ταῦτα μόνα προσίεσαι, χειρὸς ἐνέργειαν καὶ ποίησιν ἔρ γων. Εἰ γὰρ τὸ Πνεῦμα μὴ πιστεύῃς ἐκ στόματος Θεοῦ προεληλυθέναι, οὐδ' ἂν τὸν Λόγον πιστεύοις. Ἐπεὶ καὶ ὁ ∆αβὶδ, Λόγον καὶ Πνεῦμα συνδοξάζων, τῷ Λόγῳ Κυρίου τοὺς οὐρανοὺς εἴρηκεν ἐστερεῶσθαι, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσαν τὴν δύναμιν αὐτῶν. Καὶ ὁ Μωσῆς, ὁ Λόγῳ γινόμενα τὰ ἔργα παραστήσας, καὶ Πνεύματι ζωοποιούμενα δέδειχεν ἐν τῇ τοῦ κατ' εἰκόνα ποιήσει ἀνθρώπου. Πῶς ἂν οὖν χωρίζοιτο τὰ ἀχώριστα, Λόγος Θεοῦ, καὶ Πνεῦμα ἐκ Θεοῦ δι' Υἱοῦ; Εἰ δὲ Πνεῦμα ἀπιστεῖται, καὶ Λόγος συναπιστεῖται. Ἄκουε τοῦ Παύλου τὴν μόρφωσιν ἡμῶν τὴν κατὰ Θεὸν ἐν Πνεύματι τελεῖσθαι λέγοντος· Ἡμεῖς δὲ πάντες, ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατ οπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύ ματος. ∆ιὰ τοῦ Λόγου ἄρα καὶ ἐν τῷ Πνεύματι τὸ κατ' εἰκόνα ποίημα. Ἀλλὰ ποιεῖ τὸ Πνεῦμα, φῂς, Θεὸς, καὶ ποιεῖ δι' Υἱοῦ·