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O Anoustates, you who impiously inscribe here the things piously spoken by the saints, how do you not see that the common and natural things concerning the most high and adorable Trinity have no difference? For one God, one image, one will, one energy of the Father, Son, and Holy Spirit. Therefore, among other things, when one person of these is said to be other than another, it is natural, but not of the mode of existence, God forbid. But you, not saying 'another person' in this way, but hypostatically, can no longer be an initiate of the Trinity. For if the Son is the person of the Father, as the Spirit is from him and the Son, then the (p. 352) Father will no longer be another person besides the Son, nor the Son besides the Spirit. Do you see how the sayings of the saints are both pious and good, but are taken by you badly and impiously?

Fourth Inscription Since some, not accepting the mediation of the Son in the Trinity, manifestly

theologized by the saints, deny it and the very mention of the name of order in the Trinity, the present scriptural citations have been collected both for the declaration that the Spirit is joined to the Father through the Son, and for the demonstration that order is clearly spoken of in the Trinity.

Fourth Counter-Inscription You lie against the pious, wretched one. For we know of an order in the Holy Trinity,

but the pious one; but the one which shows the Holy Spirit to be third of necessity from the Father, as being impious, which you, with Eunomius, embrace, we do not accept. And you lie against the scriptural citations; for not only the Son, but sometimes they also say the Father is the union of the Son and the Spirit, and at other times that the Spirit is the mean and common to the Son and the Father; and the order which you say is 'clearly' spoken of, it is clear that it is not about the Son and the Holy Spirit. And the mediation of the Son is embraced, but not with respect to the existence of the Spirit by those who are wise in divine things, but with respect to the confession, by those who do not place the Holy Spirit immediately after the Father, so that it too may not seem to be begotten. Such things, therefore, are well spoken by the saints, but the one who has collected (p. 354) these things and set them forth here, drawing them over to his own evil doctrine, uses them badly and impiously.

Fifth Inscription Since there are some who do not accept that the evangelical saying is able to mean that,

which calls the Holy Spirit the 'Spirit of truth', which the saying that says it proceeds from the Father is also able to mean, and furthermore disputing that it is not even said with an equivalent meaning that the Holy Spirit proceeds from the Father and receives from the Son, the present scriptural citations have been set down for a proof of the equivalence of such evangelical expressions.

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Ἀνούστατε, ὁ δυσσεβῶς ἐπιγράφων ὧδε τά παρά τῶν ἁγίων εὐσεβῶς εἰρημένα, πῶς οὐ συνορᾷς ὅτι τά κοινά καί φυσικά ἐπί τῆς ἀνωτάτω καί προσκυνητῆς Τριάδος οὐδεμίαν ἔχουσι διαφοράν; Εἷς γάρ Θεός, μία εἰκών, μία θέλησις, μία ἐνέργεια Πατρός, Υἱοῦ καί ἁγίου Πνεύματος. Οὐκοῦν πρός τοῖς ἄλλοις, ὅταν καί πρόσωπον ἕτερον ἑτέρου τούτων λέγηται, φυσικόν ἐστιν, ἀλλ᾿ οὐχ τοῦ τρόπου τῆς ὑπάρξεως, ἄπαγε. Σύ δέ μή οὕτω πρόσωπον ἕτερον λέγων, ἀλλ᾿ ὑποστατικῶς, οὐκέτ᾿ ἔχεις εἶναι μύστης τῆς Τριάδος. Εἰ γάρ τοῦ Πατρός ἐστιν ὁ Υἱός τό πρόσωπον, ὡς ἐξ αὐτοῦ καί τοῦ Υἱοῦ τό Πνεῦμα, οὐκέτ᾿ ἔσται λοιπόν ὁ (σελ. 352) Πατήρ πρόσωπον ἕτερον παρά τόν Υἱόν, οὐδέ παρά τό Πνεῦμα ὁ Υἱός. Ὁρᾷς ὡς αἱ μέν τῶν ἁγίων ρήσεις ἔχουσιν εὐσεβῶς τε καί καλῶς, παρά δέ σοῦ ἐκλαμβάνοντα κακῶς καί δυσσεβῶς;

Ἐπιγραφή τετάρτη Ἐπειδή τινες μή καταδεχόμενοι τήν ἐν τῇ Τριάδι μεσιτείαν τοῦ Υἱοῦ, προδήλως

παρά τῶν ἁγίων θεολογουμένην ἀπαρνοῦνται καί τό ὅλως λέγειν ὄνομα τάξεως ἐν τῇ Τριάδι, συνελέγησαν αἱ παροῦσαι γραφικαί χρήσεις εἰς δήλωσίν τε καί τό Πνεῦμα διά τοῦ Υἱοῦ συνάπτεσθαι τῷ Πατρί καί εἰς παράστασιν τοῦ λέγεσθαι ἀριδήλως τάξιν ἐν τῇ Τριάδι.

Ἀντεπιγραφή τετάρτη Καταψεύδῃ τῶν εὐσεβῶν, ταλαίπωρε. Ἴσμεν γάρ τάξιν ἐπί τῆς ἁγίας Τριάδος,

ἀλλά τήν εὐσεβῆ˙ τήν δέ δεικνῦσαν τρίτον ἐξ ἀνάγκης ἀπό τοῦ Πατρός τό Πνεῦμα τό ἅγιον, ὡς δυσσεβῶς ἔχουσαν, ἥν σύ μετ᾿ Εὐνομίου στέργεις, οὐ καταδεχόμεθα. Καί τῶν γραφικῶν δέ καταψεύδῃ χρήσεων˙ οὐ γάρ τόν Υἱόν μόνον, ἀλλ᾿ ἔσθ᾿ ὅτε καί τόν Πατέρα τοῦ Υἱοῦ καί τοῦ Πνεύματος ἕνωσίν φασιν, ἄλλοτε δέ τοῦ Υἱοῦ καί τοῦ Πατρός τό Πνεῦμα μέσον καί κοινόν αὐτοῖς˙ καί ἥν 'ἀριδήλως' φῄς τάξιν, σαφές ὡς οὐ περί τοῦ Υἱοῦ καί τοῦ ἁγίου Πνεύματος ἐστι. Στέργεται δέ καί ἡ μεσιτεία τοῦ Υἱοῦ, ἀλλ᾿ οὐ κατά τήν ὕπαρξιν τοῦ Πνεύματος τοῖς τά θεῖα συνετοῖς, ἀλλά κατά τήν ὁμολογίαν, μή προσεχῶς τῷ Πατρί τῷ Πνεῦμα τό ἅγιον τιθεῖσιν, ἵνα μή δόξῃ καί τοῦτο γεννητόν. Τά τοιαῦτα τοίνυν τοῖς ἁγίοις λέγεται καλῶς, ὁ δέ συνειλοχώς (σελ. 354) ταῦτα καί προθείς ἐνταῦθα πρός τήν οἰκείαν μεθέλκων κακοδοξίαν κακῶς καί δυσσεβῶς αὐτοῖς χρῆται.

Ἐπιγραφή πέμπτη Ἐπειδή εἰσί τινες μή καταδεχόμενοι ἐκεῖνο τήν εὐαγγελικήν δύνασθαι ρῆσιν,

Τήν 'Πνεῦμα ἀληθείας' τό ἅγιον λέγουσαν Πνεῦμα, ὅπερ δύναται καί ἡ ρῆσις ἡ λέγουσα ἐκ τοῦ Πατρός αὐτό ἐκπορεύεσθαι, ἔτι δέ διενιστάμενοι μηδέ εἰς ἰσοδύναμον ἔννοιαν λέγεσθαι τό ἐκ τοῦ Πατρός ἐκπορεύεσθαι καί ἐκ τοῦ Υἱοῦ λαμβάνειν τό Πνεῦμα τό ἅγιον, κατεστρώθησαν αἱ παροῦσαι γραφικαί χρήσεις εἰς ἀπόδειξιν τοῦ ἰσοδυνάμου τῶν τοιούτων εὐαγγελικῶν χρήσεων.