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he believed as he himself did, and did not disbelieve as you did. For this reason he is a 29.753 friend, but you are enemies. The enemies of the Lord have lied to him, according to what is written; because they say that the Son of God by nature was made a son by adoption and grace, and the creator a creature, and the maker a thing made, and the one who is always in the Father once was not, and they say that the Son who is from the being of God has come into being from non-being. Not only do they lie against God and the Son, fighting against God and fighting against Christ, but also they do not cease fighting against the Spirit, not wishing to call the Spirit of God Lord, with a stiff neck and uncircumcised heart opposing the divine Scriptures. But what oppose this good faith and saving confession: God, Word, Spirit; Father, Son, and Spirit? The Son is not a stranger, nor is the Spirit alien to God and the Son, not divided by places, not taken up in ages, not measured by intervals. The Son was never lacking to the Father, nor the Spirit to the Son; but the same Trinity is always unchangeable and immutable. The Son is not the Father, but the Father is the begetter of the Son, as mind is the father of word, as power of the powerful, as the wise one has begotten wisdom, as hypostasis its own character. But the Son is always Son, being always the form of God, as the Son is the natural image of God. But the Spirit is also called the image of the Son, and the finger of God, and the spirit of God, and the word and breath of his mouth, and a good spirit, and upright, and governing, and a spirit of power, and the spirit of God is called Lord and God, just as the Word is. For if with God and the Word the Spirit establishes the powers of the heavens, how is it alien? They who have received it are the temple of God, and it is indeed also called the breath of God's mouth, and is shown to be the cause of creation with the Word, the one who works all things as God, as he wills, as the Apostle says, the Spirit of adoption, the cause of freedom, the one blowing divinity where it wills, which indeed the Lord of all clearly names the spirit of truth; the one who descended from heaven upon him in the form of a dove, the one who sanctifies the Lord's flesh with power, the one who fills the world, the one who is present to everything as God, and is always inseparably with God; the one who knows all the things of God, just as the spirit in us knows our things, I mean the human spirit in us. For so it says: And no one has known the things of God except the Spirit of God. And again the Savior says: No one knows who the Son is except the Father, nor does anyone know the Father except the Son, and to whomever the Son 29.756 wishes to reveal him. This is like that, and that is equivalent to this. For to us, it says, God has revealed it through his Spirit. See, therefore, how at one time the Father reveals the Son, at another the Son reveals the Father, and at another the Spirit likewise reveals the Son and the Father. So that the whole divinity is clear to you, its designation being sometimes in the Father, sometimes in the Son and Spirit. And the Apostle clearly resolves for you the prophetic question, and does not permit one to suppose the divinity is one person because of the expressions thought to indicate this. Since he himself, although clearly proclaiming everywhere the person of the Son as creative, nevertheless referred the whole of creation to the person of the Father. For is it not he who says: One God, the Father, from whom are all things, and we for him; and one Lord Jesus Christ, through whom are all things, and we through him? And likewise here, having clearly spoken of the one and the one, and having testified that all things come to be through the Son, to the Romans he has spoken of one, and has added that all things come to be through him, not only from him. So that the dyad declared in a dyad, or even the triad in a triad, will likewise in the same Apostle clearly bear witness with the prophets as well, that they do not abolish the dyad; but rather, proclaiming the monad to be a Trinity, and knowing the unity of the Godhead, they proclaim the three in one person. And from the beginning, in the creation of the world, God is clearly conversing with the Son and the Spirit, as Moses presented him conversing in a more human manner

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ἐπίστευσεν ὡς αὐτὸς, καὶ οὐκ ἠπίστησεν ὡς ὑμεῖς. ∆ιὰ τοῦτο αὐτὸς 29.753 φίλος, ὑμεῖς δὲ ἐχθροί. Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτῷ, κατὰ τὸ γεγραμμένον· ὅτι τὸν φύσει Υἱὸν Θεοῦ θέσει καὶ χάριτι υἱοποιηθέντα λέγουσι, καὶ τὸν κτίστην κτίσμα, καὶ τὸν ποιητὴν ποίημα, καὶ τὸν ἀεὶ ὄντα ἐν Πατρί ποτε μὴ ὄντα, καὶ τὸν ἐξ ὄντος Θεοῦ Υἱὸν λέγοντες ἐκ μὴ ὄντων γεγονέναι. Οὐ μόνον δὲ κατὰ τοῦ Θεοῦ καὶ Υἱοῦ ψεύδονται θεομα χοῦντες καὶ χριστομαχοῦντες, ἀλλὰ καὶ πνευματο μαχοῦντες οὐ παύονται, τὸ Πνεῦμα τοῦ Θεοῦ κυριο λογεῖν μὴ βουλόμενοι, σκληρῷ τραχήλῳ καὶ ἀπερι τμήτῳ καρδίᾳ ταῖς θείαις Γραφαῖς ἐναντιούμενοι. Τί δὲ ἐναντιοῦσαι τῇ καλῇ ταύτῃ πίστει καὶ σωζούσῃ ὁμολογίᾳ· Θεὸς, Λόγος, Πνεῦμα· Πατὴρ, Υἱὸς, καὶ Πνεῦμα; Οὐ ξένος ὁ Υἱὸς, οὐδὲ ἀλλότριον τὸ Πνεῦμα τοῦ Θεοῦ καὶ Υἱοῦ, οὐ τόποις μεμερισμένα, οὐκ αἰῶσι παραλαμβανόμενα, οὐ διαστήμασι μετρούμενα. Οὐκ ἐνέλιπεν Υἱός ποτε Πατρὶ, οὐδὲ Υἱῷ Πνεῦμα· ἀλλ' ἄτρεπτος καὶ ἀναλλοίωτος ἡ αὐτὴ Τριὰς ἀεί. Οὐ Πατὴρ ὁ Υἱὸς, ἀλλὰ Πατὴρ Υἱοῦ γεννήτωρ, ὡς νοῦς λόγου πατὴρ, ὡς δύναμις δυνατοῦ, ὡς σοφὸς σο φίαν γεγεννηκὼς, ὡς ὑπόστασις ἴδιον χαρα κτῆρα. Ὁ δὲ Υἱὸς ἀεὶ Υἱὸς, ὡς μορφὴ Θεοῦ ὑπάρχων ἀεὶ, ὡς εἰκὼν Θεοῦ φυσικὴ ὁ Υἱός. Ἀλλὰ καὶ τὸ Πνεῦμα εἰκὼν τοῦ Υἱοῦ εἴρηται, καὶ δάκτυλος Θεοῦ, καὶ Θεοῦ πνεῦμα, καὶ ῥῆμα καὶ πνεῦμα στόματος, καὶ ἀγαθὸν πνεῦμα, καὶ εὐ θὲς, καὶ ἡγεμονικὸν, καὶ πνεῦμα δυνάμεως, καὶ Κύ ριος καὶ Θεὸς εἴρηται τὸ τοῦ Θεοῦ πνεῦμα, ὡς καὶ ὁ Λόγος. Εἰ γὰρ μετὰ τοῦ Θεοῦ καὶ Λόγου στερεοῖ τὰς δυνάμεις τῶν οὐρανῶν τὸ Πνεῦμα, πῶς ἀλλότριον; Ὅπερ οἱ λαβόντες ναὸς Θεοῦ εἰσιν, ὃ δὴ καὶ πνεῦμα στόματος Θεοῦ προσαγορεύεται, καὶ τῆς δημιουργίας αἴτιον μετὰ τοῦ Λόγου δείκνυται, τὸ ἐνεργοῦν τὰ πάντα ὡς Θεὸς, καθὼς βούλεται, ὥς φησιν ὁ Ἀπόστολος, τὸ τῆς υἱοθεσίας Πνεῦμα, τὸ τῆς ἐλευθερίας αἴτιον, τὸ ὅπου θέλει πνέον θειότητα, ὃ δὴ καὶ πνεῦμα τῆς ἀλη θείας ὁ τῶν ὅλων Κύριος σαφῶς ὀνομάζει· τὸ ἐν εἴδει περιστερᾶς ἐπ' αὐτὸν ἐξ οὐρανοῦ καταβὰν, τὸ ἁγιάζον τὴν Κυριακὴν σάρκα μετὰ τῆς δυνάμεως, τὸ τὴν οἰκου μένην πληροῦν, τὸ παντὶ παρὸν ὡς Θεὸς, καὶ μετὰ Θεοῦ ἀχωρίστως ὂν ἀεί· τὸ γινῶσκον τὰ τοῦ Θεοῦ πάντα, ὡς τὸ πνεῦμα τὸ ἐν ἡμῖν τὰ ἡμῶν, τὸ ἀνθρώπινον λέγω πνεῦμα τὸ ἐν ἡμῖν. Οὕτω γάρ φησι· Καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνω εἰ μὴ τὸ Πνεῦμα Θεοῦ. Καὶ πάλιν φησὶν ὁ Σωτήρ· Οὐδεὶς ἐπιγινώσκει τίς ἐστιν ὁ Υἱὸς εἰ μὴ ὁ Πατὴρ, οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἂν βούληται 29.756 ὁ Υἱὸς ἀποκαλύψαι. Τοῦτο ἐκείνου ὅμοιον, κἀκεῖνο τούτου ἰσοδύναμον. Ἡμῖν γὰρ, φησὶν, ὁ Θεὸς ἀπ εκάλυψε διὰ τοῦ Πνεύματος αὐτοῦ. Ὅρα τοιγαροῦν πῶς ποτὲ μὲν Πατὴρ Υἱὸν ἀποκαλύπτει, ποτὲ δὲ Υἱὸς Πατέρα, ποτὲ δὲ τὸ Πνεῦμα Υἱὸν καὶ Πατέρα ὡσαύτως. Ὥστε ἡ σύμπασα θεότης δῆλός σοι, ποτὲ μὲν ἐν Πατρὶ, ποτὲ δὲ ἐν Υἱῷ καὶ Πνεύματι προσηγορία γίνεται. Καὶ σοὶ λύει τὸ προφητικὸν ζήτημα σαφῶς ὁ Ἀπόστολος, καὶ οὐκ ἐᾷ πρόσωπον ἓν ὑπολαβεῖν τὴν θεότητα διὰ τὰς τοῦτο δηλοῦν νο μιζομένας φωνάς. Ἐπεὶ καὶ αὐτὸς, καίτοι τὸ τοῦ Υἱοῦ πρόσωπον σαφῶς πανταχοῦ κηρύττων ὡς δη μιουργικὸν, ὅμως εἰς τὸ τοῦ Πατρὸς πρόσωπον ἀν ήγαγε τὴν πᾶσαν δημιουργίαν. Ἢ γὰρ οὐκ αὐτός ἐστιν ὁ λέγων· Εἷς Θεὸς, ὁ Πατὴρ, ἐξ οὗ τὰ πάν τα, καὶ ἡμεῖς εἰς αὐτόν· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐ τοῦ; Καὶ ὁμοίως ἐνταῦθα τὸν ἕνα καὶ τὸν ἕνα σαφῶς εἰρηκὼς, καὶ τὸ δι' Υἱοῦ πάντα γίνεσθαι μεμαρτυ ρηκὼς, ἕνα πρὸς Ῥωμαίους εἴρηκε, καὶ τὸ δι' αὐτοῦ γίνεσθαι πάντα προστέθεικεν, οὐ μόνον τὸ ἐξ αὐτοῦ. Ὥστε ἡ δυὰς ἐν δυάδι δεδηλωμένη, ἢ καὶ τριὰς ἐν τριάδι, ὡσαύτως ἐν τῷ αὐτῷ Ἀποστόλῳ σαφῶς μαρτυρήσει καὶ τοῖς προφήταις, ὅτι μὴ τὴν δυάδα ἀναιροῦσι· μᾶλλον δὲ Τριάδα τὴν μονάδα κηρύσσον τες, ἀλλ' ἑνότητα θεότητος εἰδότες, ἐν ἑνὶ προσώπῳ τὰ τρία κηρύσσουσι. Καὶ ἀπ' ἀρχῆς μὲν κατὰ τὴν κοσμοποιίαν πρὸς τὸν Υἱὸν καὶ τὸ Πνεῦμα διαλεγόμενος δῆλός ἐστιν ὁ Θεὸς, ὡς ἀνθρωπικωτέρῳ τύπῳ παρέστησεν ὁ Μωσῆς διαλεγόμενον αὐτὸν