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of Him. But why, you say, did He not add: that they may know You, the only true God, and Jesus Christ whom You have sent, and the Holy Spirit? Not separating the Spirit from the dyad, O you men, but on the contrary uniting and showing the inseparable Spirit in the Father and the Son. For when Paul says: As many of you as were baptized into Christ have put on Christ, he surely did not introduce sanctification without the Father, but in the Son he has also shown the Father. And when he says: For God has revealed it to us through His Spirit, he has not excluded the Son who says: No one knows the Father except the Son, and he to whom the Son chooses to reveal Him. And if, even without naming the Father, he shows with the title of the Son also the begetter, and without naming the Son, he shows with the paternal name also the begotten; so also where the Spirit is not named, it is understood in the One who supplies and imparts it. Or also when the apostles say, Thus says the Holy Spirit, shall we suppose that the Spirit alone legislates for us and foretells the future, and that the legislation and prophecy do not originate from the Father through the Son? And when the holy child is said to have been born of the Holy Spirit, we shall not suppose that the Spirit came into the hypostasis of the infant without the Word, even though John says that, The Word became flesh 29.748, and the incarnation is ascribed to the Word. But through all things it is clear, that both the Spirit is in the Word, and the Word is in the Spirit, the union according to divinity not being divided. For the taking up of the three names enumerates and presents the Trinity, but the showing under one name holds the union of the Trinity; as the phrase: From him, and through him, and in him are all things, has gathered into one name the property of the Father and of the Son and of the Holy Spirit. For there is one God, from whom are all things; and one Lord Jesus Christ, through whom are all things; and one Holy Spirit, in whom are all things, just as it is said: You are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you. So also the phrase, In God we live, and move, and have our being, is clearly shown to be proper to the Spirit in God. Surely creation is not contained by a creature, and does not live, and exist, when it itself needs to be established by the power of the maker; surely God is not glorified by the energy of a creature, being himself said to be He in whom we live, and move, and have our being; but truly the Spirit is divine, establishing in being all things from God and through the Son. Therefore also being partaken of, it grants the permanence of being. And we live in it again, we who were formerly perishing through separation from it. And while there are many things to say which show both God in creation, and creation in God, being indicative of the Spirit, we shall be content with what has been said as examples of the many, having shown to those who are deceived, how their impiety against the Spirit is against God, if they would endeavor to recognize the glory of God which is the Spirit's. That identity is not known from homonymy, but unity from divine nature. But spirit, he says, is also said of man; as in, You will take away their spirit, and they will fail; Spirit also of God, as in, My Spirit shall not remain in these men; and that of the wind; as in, His wind will blow, and the waters will flow; and one might find many other things 29.749. But one who piously discerns the divine thoughts would more rightly hear, saying in response to the opposition of the adversaries, that if anyone should suppose that identity is introduced from homonyms, what would he do, because many things are said or are called beings? But this belongs to One, the Lord and truly God saying: I am who am. And many are also called fathers, and gods, and begetters, and wise, and mighty, and creators, things which by nature always belong to God alone. And likewise unbegotten are called those things not yet begotten, but are about to be begotten or to come into being; as also the resurrection of the dead, not yet having happened, is unbegotten, but is about to be; or as a ring from iron that is about to be made, being unbegotten in

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αὐτοῦ. Ἀλλὰ διατί, φῂς, οὐχὶ προσέθη κεν· Ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστὸν, καὶ τὸ Πνεῦμα τὸ ἅγιον; Οὐκ ἀφορίζων τὸ Πνεῦμα τῆς δυάδος, ὦ οὗτοι, ἀλλὰ τοὐναντίον ἑνῶν καὶ δηλῶν ἐν Πατρὶ καὶ Υἱῷ τὸ Πνεῦμα τὸ ἀχώριστον. Ἐπεὶ καὶ ὅτε φησὶ Παῦλος· Ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε, οὐ δήπου καὶ χωρὶς τοῦ Πα τρὸς τὸν ἁγιασμὸν εἰσηγήσατο, ἀλλ' ἐν Υἱῷ καὶ τὸν Πατέρα δεδήλωκεν. Καὶ ὅτε φησίν· Ἡμῖν γὰρ ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ Πνεύματος αὐτοῦ, οὐχ ὑπεξῄρηκε τὸν Υἱὸν τὸν λέγοντα· Οὐδὲ τὸν Πα τέρα τις ἐπιγινώσκει εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἂν ὁ Υἱὸς ἀποκαλύψῃ. Εἰ δὲ, καὶ μὴ ὀνομάζων Πατέρα, δηλοῖ μετὰ τῆς υἱοῦ προσηγορίας καὶ τὸν γεννήτορα, καὶ μὴ ὀνομάζων τὸν Υἱὸν, δηλοῖ μετὰ τοῦ πατρῴου ὀνόματος καὶ τὸν γεγεννημένον· οὕτω καὶ ἔνθα τὸ Πνεῦμα μὴ ὀνομάζεται, ἐν τῷ χορηγοῦντι αὐτὸ καὶ μεταδιδόντι νοεῖται. Ἢ καὶ ὅτε φασὶν οἱ ἀπό στολοι, Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον, μόνον ὑπο ληψόμεθα τὸ Πνεῦμα νομοθετεῖν ἡμῖν καὶ προσαγο ρεύειν τὰ μέλλοντα, καὶ μὴ ἐκ Πατρὸς δι' Υἱοῦ τὴν νομοθεσίαν καὶ προφητείαν κατάρχεσθαι; Καὶ ὅτε λέγεται τὸ παιδίον ἅγιον ἐκ Πνεύματος ἁγίου γεγεννῆσθαι, οὐ χωρὶς τοῦ λόγου Πνεῦμα παραγεγο νὸς εἰς τὴν τοῦ βρέφους ὑπόστασιν ὑποληψόμεθα, καίτοι λέγοντος τοῦ Ἰωάννου ὅτι, Ὁ Λόγος σὰρξ 29.748 ἐγένετο, καὶ τῷ Λόγῳ τῆς σαρκώσεως ἐπιγραφομέ νης. Ἀλλὰ διὰ πάντων δῆλον, ὅτι καὶ ἐν τῷ Λόγῳ τὸ Πνεῦμα, καὶ ὁ Λόγος ἐν τῷ Πνεύματι, τῆς ἑνώ σεως τῆς κατὰ τὴν θειότητα μὴ διαιρουμένης. Τριάδα μὲν γὰρ ἡ τῶν τριῶν ὀνομάτων παράλη ψις ἐξαριθμεῖ, καὶ παρίστησι, τῆς δὲ Τριάδος ἔχει τὴν ἕνωσιν ἡ καθ' ἓν ὄνομα δήλωσις· ὡς τό· Ἐξ αὐ τοῦ, καὶ δι' αὐτοῦ, καὶ ἐν αὐτῷ τὰ πάντα, συνήγαγεν εἰς ἓν ὄνομα τό τε τοῦ Πατρὸς ἰδίωμα καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Εἷς γὰρ Θεὸς, ἐξ οὗ τὰ πάντα· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα· ἓν δὲ Πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα, καθὸ λέγεται τό· Ὑμεῖς οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ' ἐν Πνεύματι, εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. Ὥστε καὶ τὸ, Ἐν Θεῷ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμὲν, σαφῶς ἴδιον Πνεύματος ἐν Θεῷ δηλούμενον. Οὐ δὴ κτίσματι κτίσις περι έχεται, καὶ ζῇ, καὶ ἔστι, καὶ αὐτῷ δεομένῳ στηρί ζεσθαι τῇ τοῦ πεποιηκότος δυνάμει· οὐ δὴ τῇ κτί σματος ἐνεργείᾳ Θεὸς δοξάζεται, αὐτὸς εἶναι λεγό μενος, ἐν ᾧ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν· ἀλλ' ὄντως τὸ Πνεῦμα θεϊκὸν, τὰ ἐκ Θεοῦ πάντα καὶ τὰ δι' Υἱοῦ στηρίζον ἐν τῷ εἶναι. ∆ιὸ καὶ τοῦ εἶ ναι τὴν διαμονὴν δωρεῖται μεταλαμβανόμενον. Καὶ ζῶμεν ἐν αὐτῷ πάλιν οἱ πρότερον διὰ τὸν ἀπ' αὐτοῦ χωρισμὸν φθειρόμενοι. Πολλῶν δὲ ἐνόντων εἰ πεῖν ἃ δηλοῖ Θεόν τε ἐν τῇ κτίσει, καὶ τὴν κτίσιν ἐν Θεῷ, Πνεύματος ὄντα δηλωτικὰ, τοῖς εἰρημένοις ὡσπερ εὶ δείγμασι τῶν πλειόνων ἀρκεσθησόμεθα, δείξαν τες τοῖς πλανωμένοις, ὡς εἰς Θεὸν αὐτοῖς ἡ κατὰ τοῦ Πνεύματος δυσσέβεια, εἴπερ Θεοῦ δόξαν οὖσαν τὴν τοῦ Πνεύματος ἐπιγνῶναι σπουδάσωσι. Ὅτι οὐκ ἀπὸ ὁμωνυμίας ταυτότης, ἀλλ' ἀπὸ φύ σεως θείας ἑνότης γνωρίζεται. Ἀλλὰ πνεῦμα, φησὶ, λέγεται καὶ ἀνθρώπου· ὡς τὸ, Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλεί ψουσι· Πνεῦμα καὶ τὸ τοῦ Θεοῦ, ὡς τὸ, Οὐ μὴ κα ταμείνῃ τὸ Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις· καὶ τὸ ἀνεμιαῖον· ὡς τὸ, Πνεύσει τὸ πνεῦ μα αὐτοῦ, καὶ ῥυήσεται ὕδατα· καὶ ἕτερα πολλὰ 29.749 εὕροι τις ἄν. Ἀλλ' ὀρθοτέρως ἂν ἀκούσειεν ὁ εὐσεβῶς τὰ θεῖα νοήματα τεκμαιρόμενος, λέγων πρὸς τὴν τῶν ἐναντίων ἀντίθεσιν, ὅτι, εἰ νομίσειέ τις ταυ τότητα εἰσάγειν ἀπὸ τῶν ὁμωνύμων, τί ποιήσειεν, ὅτι ὄντα πολλὰ λέγεται ἢ καλεῖται; Ἑνὸς δέ ἐστι τοῦτο, λέγοντος Κυρίου καὶ ἀληθῶς Θεοῦ· Ἐγώ εἰμι ὁ ὤν. Λέγονται δὲ καὶ πατέρες πολλοὶ, καὶ θεοὶ, καὶ γεννήτορες, καὶ σοφοὶ, καὶ δυνατοὶ, καὶ δημιουργοὶ, ἃ τῷ Θεῷ μόνῳ φύσει πρόσεστιν ἀεί. Καὶ ἀγέννητα ὡσαύτως λέγονται τὰ μηδέπω γεννηθέντα, μέλλοντα δὲ γεννᾶσθαι ἢ γίνεσθαι· ὡς καὶ ἡ τῶν νεκρῶν ἀνά στασις, οὔπω γεγονυῖα, ἀγέννητος, μέλλουσα δὲ εἶναι· ἢ ὡς ἀπὸ σιδήρου δακτύλιος μέλλων γίνε σθαι, ἀγέννητος ὢν ἐν