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And in addition to these things, 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 to come upon us for the sake of us who are powerless. But if indeed somewhere they have spoken even without signifying this, yet it is as those who have done this many times. Then, do you not understand this, O you who are so excessive and boast beyond measure, that many of the things said in the divine Scripture, are one in the conjunction of the words, but in the thought and in the reality not one? Which has also, for the most part, produced error for the heretics, being unable to distinguish what is one in the conjunction of the 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 things and have been initiated by the divine Spirit, that when the Spirit is spoken of as from both, Father and Son, or from the Father through him, even if it is joined together in word, yet it is distinct in reality. (p.328) And against those who alienate the Spirit from the Son we might properly speak thus in a connected manner, dispensing our words with judgment, but to those who have become intimate with God through knowing the Spirit to be his own, we will accurately reveal each point, that the Spirit has from the Father before all ages the existential procession, but eternally subsisting in the Son, from him it came forth into manifestation for our sake and after us according to a manifestative and not an existential coming-forth.

But the Son also, he says, is in the Spirit. Certainly, for this reason the Spirit is also manifestative of him, and is sent also by him not as man only, 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 Thesauri the divine Cyril says, "The Spirit is Christ's, as the Word of God takes up his dwelling in us through the Spirit." But it is not said to be begotten, since that which is begotten is and is always called Son of the one who has begotten, and the one who begets is always Father; but that which proceeds in the case of God, as we have said before, is not simply or only of the Holy Spirit; but that which signifies the pre-eternal and existential procession, being of a different mode from the generation of the Son from the Father, is of the Holy Spirit alone; but that which is to be manifested from secrecy and to be revealed and to make public its own power through the miracles performed is not only of the Holy Spirit, but is also his; "For God," says the most prophetic among kings, "when you went forth in the midst of your people, when you passed through the wilderness, the earth shook."

And so, when the Father was once manifested long ago and worked wonders through Moses, the first earthquake, according to the most theological Gregory, occurred, as the Hebrews were being transferred from the worship of idols to a (p. 330) dim, yet true, knowledge of God. But also in the time of the Son and of the Holy Spirit the second earthquake occurred, as the Jews were being reformed from the law to the gospel, and every nation was being called to the evangelized communion of deification. But also when the Son alone passed through the true wilderness by the cross, that is, death and hades, and was manifested in the midst of the people of the Jews, through the sign from heaven the earth was also sensibly shaken. Do you see that in such a signification that which proceeds is not only of the Spirit, but common to the Father, Son, and Spirit? But this procession is subsequent and under time; for it says, "in the people." And if in the people, also after the people.

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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 τῆς ἐκ τῶν οὐρανῶν θεοσημίας καί αἰσθητῶς ἡ γῆ ἐσείσθη. Ὁρᾷς ἐπί τῆς τοιαύτης σημασίας τό ἐκπορευόμενον οὐ μόνον ὄν τοῦ Πνεύματος, ἀλλά κοινόν Πατρός, Υἱοῦ καί Πνεύματος; Ἀλλ᾿ ὑστερογενής καί ὑπό χρόνον αὕτη ἡ ἐκπόρευσις˙ «ἐν τῷ λαῷ» γάρ φησιν. Εἰ δ᾿ ἐν τῷ λαῷ, καί μετά τόν λαόν.