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to the Father, since it is His Spirit by nature, for this very reason it is so, when either God the Father Himself was not mentioned by name, but by faithful understanding, while the Son and the Holy Spirit were mentioned, or the opposite. Wherefore, not being obliged to mention him, Valentinus called the sanctifying Spirit "Paraclete," just as the Lord Christ was called "Paraclete" from being called upon; and the sanctified ministers he addressed as "angels." In addition to these things: nowhere in scripture do we find angels mentioned together with God in creation or initiation or doxology. But Paul wrote of the communion of the Holy Spirit with the Godhead to the Corinthians in his second epistle: "The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit," and in other places: "if there is any communion of the Spirit." The sacred psalmist, then, proclaims in such words the otherness of the unbegotten Word and of the divine Spirit from the ministering spirits and their not being of that company, but that by these self-subsistent hypostases and through them and for them, as also through God the Father and in them, the angels were created and all things are perfected and are held together: "By the word of the Lord the heavens were established, and by the spirit of his mouth all their powers." For one must understand "word" as that through which are all things, "spirit of the mouth of the Lord" as the Holy Spirit, "powers of the heavens" as both their very compositions, and also angels and principalities and authorities and powers. And again: "Who makes his angels spirits, and his ministers a flaming fire." And the apostle also argues with them, crying: "We were all given one Spirit to drink." For just as it is impossible for the radiance to be separated from the light, and wisdom from the wise one, that is, the Son from the Father; so also the Holy Spirit from him, whose Spirit it is, as is the air which we breathe. They have therefore forgotten themselves in that through their untimely disagreement with us they are returning to the unshakable house at the beginning. Whence they leapt away, they make trouble for the apostle, who for their sake testified in his present words before the uncreated nature and the created, in a manner similar to the one who said: "I have sinned against God and men," and: "I call heaven and earth to witness today," and: "Hear, O heaven, and give ear, O earth." 6.20v That it has communion, as in substance, so also in names, with God the Spirit and with his only-begotten Son; creation has no communion in its names with the names spoken of God, as also in its nature. But the Holy Spirit has communion with the names of God because it also has communion in nature, except that the Father alone is called "Father", because he alone has begotten by hypostasis, and the Son is called "Son" and not Father of the uncreated nature, because he was truly begotten, but did not beget. As when scripture also names the Spirit itself "Lord", as ruling over all things and sharing in the one kingdom with the Father and the Son; "Holy", as it is holy by nature and as it sanctifies creation; "Incorruptible", "good", "love", "wisdom", "understanding", as it also addressed God; "Power" from which it empowers; "just", from which it justifies, being itself sinless; "Paraclete", like the Son; "Fire", from its having appeared to the apostles in tongues of fire, just as Moses says concerning the Father: "Our God is a consuming fire," and John concerning the Son: "He will baptize you with the Holy Spirit and with fire," and all such things. 6.21v That it is one and not many, as are created things. Creation has nothing that exists in one hypostasis or in one person. For there are many angels and archangels, likewise the seraphim, the cherubim are not one thing, principalities and authorities are spoken of, powers and dominions and thrones; in the plural heavens, men, and the other created things. For both the sun and the moon have communion with the multitude of the stars both in nature and in their fiery form, as the first more effectively this

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πατρί, ἅτε πνεῦμα αὐτοῦ κατὰ φύσιν ὄν, διά τοι τοῦτό ἐστιν, ὅτε ἢ αὐτὸς ὁ θεὸς πατὴρ τῷ ῥήματι οὐκ ἐμνημονεύθη, ἀλλὰ τῇ πιστῇ διανοίᾳ, ὁ δὲ υἱὸς καὶ τὸ ἅγιον πνεῦμα ἐμνημονεύθη, ἢ τὸ ἔμπαλιν. ὅπου γε μὴ ὀφείλων μνημονεύεσθαι Οὐαλεντῖνος τὸ μὲν ἁγιαστικὸν πνεῦμα «παράκλητον» ὠνόμασεν, ὡς καὶ ὁ δεσπότης Χριστὸς «παράκλητος» ἐκ τοῦ παρακαλεῖσθαι ἐκλήθη· τοὺς δὲ ἁγιαζομένους λειτουργοὺς προσηγόρευσεν «ἀγγέλους». πρὸς τούτοις· οὐδαμοῦ γραφῆς εἰς δημιουργίαν ἢ μυσταγωγίαν ἢ δοξολογίαν ἀγγέλους συμμνημονευομένους εὑρίσκομεν τῷ θεῷ. τοῦ δὲ ἁγίου πνεύματος κοινωνίαν πρὸς τὴν θεότητα ὁ Παῦλος Κορινθίοις ἐν τῇ δευτέρᾳ γέγραφεν ἐπιστολῇ· «ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ πατρὸς καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος,» καὶ ἐν ἄλλοις· «εἴ τις κοινωνία πνεύματος.» ὁ γοῦν ἱεροψάλτης τὴν πρὸς τὰ λειτουργικὰ πνεύματα ἐξαλλαγὴν τοῦ ἀγενήτου λόγου καὶ τοῦ θεϊκοῦ πνεύματος καὶ τὸ μὴ εἶναι τῆς ἐκείνων συστοιχίας, ἀλλ' ὑπὸ τῶν αὐτοτελῶν ὑποστάσεων τούτων καὶ δι' αὐτῶν καὶ δι' αὐτὰς ὡς καὶ διὰ τὸν θεὸν πατέρα καὶ ἐν αὐταῖς ἐκτίσθαι τοὺς ἀγγέλους καὶ τὰ πάντα τελειοῦσθαι καὶ διακρατεῖσθαι βοᾷ ῥήμασι τοιοῖσδε· «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν.» νοητέον γὰρ «λόγον» τὸν δι' οὗ τὰ πάντα, «πνεῦμα στόματος κυρίου» τὸ ἅγιον πνεῦμα, «δυνάμεις οὐρανῶν» αὐτάς τε τὰς συστάσεις αὐτῶν, καὶ μέντοι ἀγγέλους καὶ ἀρχὰς καὶ ἐξουσίας καὶ δυνάμεις. καὶ πάλιν· «ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον.» διαπληκτίζεται δὲ πρὸς αὐτοὺς καὶ ὁ ἀπόστολος, κράζων· «ἓν πνεῦμα ἐποτίσθημεν.» ὡς γὰρ τὸ ἀπαύγασμα χωρισθῆναι ἀμήχανον τοῦ φωτός, καὶ τὴν σοφίαν τοῦ σοφοῦ, τουτέστιν τὸν υἱὸν ἀπὸ τοῦ πατρός· οὕτως καὶ τὸ ἅγιον πνεῦμα ἀπ' ἐκείνου, οὗ ἐστιν πνεῦμα, ὡς ἡμῖν ὃ ἀναπνέομεν. ἔλαθον τοίνυν ἑαυτοὺς ὡς δι' ὧν ἀκαίρως ἡμῖν οὐ συντίθενται καὶ εἰς τὸν ἀκατάσειστον οἶκον ἐπάνεισιν τὸν ἐν ἀρχαῖς. ὅθεν ἀπεπήδησαν, πράγματα πλέκουσι τῷ ἀποστόλῳ, αὐτῶν ἕνεκα διαμαρτυραμένῳ ἐν τοῖς ἐγκειμένοις αὐτοῦ ῥήμασιν ἐνώπιον τῆς ἀκτίστου φύσεως καὶ τῆς κτιστῆς, παραπλησίως πως τοῦ εἰπόντος· «ἥμαρτον τῷ θεῷ καὶ ἀνθρώποις,» καί· «διαμαρτύρομαι σήμερον τὸν οὐρανὸν καὶ τὴν γῆν,» καί· «ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ.» 6.20ν ὅτι κοινωνεῖ, ὡς τῇ οὐσίᾳ, οὕτως καὶ τοῖς ὀνόμασιν, τῷ θεῷ πνεύματι καὶ τῷ μονογενεῖ αὐτοῦ υἱῷ ἡ κτίσις ἀκοινώτητα ἔχει τὰ ὀνόματα πρὸς τὰ ἐπὶ τοῦ θεοῦ λεγόμενα ὀνόματα, ὡς καὶ τὴν φύσιν. τὸ δὲ ἅγιον πνεῦμα κοινωνεῖ τοῖς ὀνόμασι τοῦ θεοῦ διὰ τὸ καὶ τῇ φύσει κοινωνεῖν, πλὴν ὅτι ὁ πατὴρ μόνος καλεῖται «πατήρ», διὰ τὸ μόνον ὑποστάσει γεννῆσαι, καὶ ὁ υἱὸς «υἱὸς» καὶ οὐ πατὴρ ἀκτίστου φύσεως, διὰ τὸ ἀληθῶς γεννηθῆναι μέν, μὴ γεννῆσαι δέ. ὡς ἡνίκα ἡ γραφὴ ὀνομάζει καὶ αὐτὸ τὸ πνεῦμα «κύριον», ὡς πάντων δεσπόζον καὶ κοινωνοῦν τῆς μιᾶς βασιλείας τῷ πατρὶ καὶ τῷ υἱῷ· «ἅγιον», ὡς αὐτὸ φύσει ἅγιον καὶ ὡς τὴν κτίσιν ἁγιάζον· «ἄφθαρτον», «ἀγαθόν», «ἀγάπην», «σοφίαν», «σύνεσιν», ὡς καὶ τὸν θεὸν προσηγόρευσεν· «δύναμιν» ἀφ' ὧν ἐνδυναμοῖ· «δίκαιον», ἀφ' ὧν δικαιοῖ, αὐτοαναμάρτητον ὑπάρχον· «παράκλητον», ὡς καὶ τὸν υἱόν· «πῦρ», ἀφ' ὧν ὤφθη τοῖς ἀποστόλοις πυρίναις γλώσσαις, καθὰ περὶ μὲν τοῦ πατρὸς λέγει Μωυσῆς· «ὁ θεὸς ἡμῶν πῦρ καταναλίσκον,» περὶ δὲ τοῦ υἱοῦ Ἰωάννης· «αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί,» καὶ ὅσα τοιαῦτα. 6.21ν ὅτι ἕν ἐστιν καὶ οὐ πολλά, ὡς τὰ κτίσματα. ἡ κτίσις οὐδὲν ἔχει ἐν μιᾷ ὑποστάσει ἤτοι ἐν ἑνὶ προσώπῳ ὑπάρχον. καὶ γὰρ ἄγγελοι καὶ ἀρχάγγελοι πολλοί, τὰ σεραφὶμ ὁμοίως, τὰ χερουβὶμ οὐχ ἕν τί ἐστιν, ἀρχαὶ καὶ ἐξουσίαι εἴρηνται, δυνάμεις καὶ κυριότητες καὶ θρόνοι· πληθυντικῶς οὐρανοί, ἄνθρωποι καὶ τὰ λοιπὰ ποιήματα. κοινωνεῖ γὰρ καὶ ἥλιος καὶ σελήνη τῷ πλήθει τῶν ἄστρων τῇ τε φύσει καὶ τῷ πυροειδεῖ, ὡς ἐξεργαστικώτερον ὁ πρῶτος τοῦτο