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and of the Spirit, except for unbegottenness» and of Gregory, surnamed the Theologian, writing in *To Those Who Sailed Down from Egypt*, «all things that are of the Son are also of the Spirit, except for sonship». But how great a folly again to hear 'from the substance' and to think 'from the hypostasis of the Son', as if hypostasis were one in God, just as substance is; and furthermore, not to see that, since the Spirit is said to be of the Father and from the Father, those who deny that the Son is the Father also deny the communion of the Son with the Father according to the property of procession.

Tenth Inscription The present scriptural citations, in which the fathers (p. 364) theologized that the Son is proper

to the Father, as being from His substance, and to be from Him, as being proper to His substance, have been set down here, so that whoever wishes may hence discern that the Spirit is for this reason said to be proper to the Son, because He is from His substance; and again, for this reason is said to be from the substance of the Son, because He is a proper good of such a substance, which also shows the consubstantiality of the Spirit with the Son. For if, according to some other mode of consubstantiality, such as is said of two consubstantial things, in which one is not through the other, the Spirit were proper to the Son and from the substance of the Son, then the Son would also be proper to the Spirit and from the substance of the Spirit due to the reciprocal nature of such consubstantiality, which has neither been said by any of the saints nor will ever be said by those who choose to think rightly. And such consubstantiality is not even consubstantiality in the proper sense, but that which joins one to the other, as existing naturally and substantially through it or from it. And the citation of Basil the Great set down here will bear witness to this, which says, «that brothers are not said to be consubstantial with each other», and there are also added the citations which declare that the Son is for this reason consubstantial with the Father, because He is from His substance, so that whoever wishes may hence discern that the Spirit is also for this reason consubstantial with the Son, because He is from His substance.

Tenth Counter-Inscription The Son is proper to the Father, as having been begotten from Him, and likewise the Spirit

the holy, as proceeding from the Father Himself (p. 366), according to which also Basil the Great says in his chapters *Against the Eunomians*, writing: «I understand the affinity of the Spirit with the Father, because He proceeds from the Father». And the Spirit is also said to be of the Son, because the same says in the eighth chapter of *To Amphilochius*, «as being akin to Him by nature». But it is impossible for things identical in nature not also to be akin to one another; but the Son is not said to be of the Spirit, lest the Holy Spirit be thought to be the Father, since the one of whom He is called Son is shown to be the Father. But this Latin-minded person infers nothing sound from the sound sayings set down here. Indeed, he is refuted even by himself, saying that because He is consubstantial, the Spirit is said to be from the substance of the Son; for for this reason He will not be also from the hypostasis; for it will happen that these are from one another, wherefore no one ever of the

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καί τοῦ Πνεύματός ἐστι πλήν τῆς ἀγεννησίας» καί τοῦ τῆς θεολογίας ἐπωνύμου Γρηγορίου γράφοντος ἐν τῷ Πρός τούς ἀπ᾿ Αἰγύπτου καταπλεύσαντας, «πάντα ὅσα τοῦ Υἱοῦ καί τοῦ Πνεύματος, πλήν τῆς υἱότητος». Πόσης δέ ἀνοίας πάλιν τό ἐκ τῆς οὐσίας ἀκούειν καί ἐκ τῆς τοῦ Υἱοῦ ὑποστάσεως δοξάζειν, ὥσπερ ἄν εἰ μία ἦν, καθάπερ οὐσία, οὕτω καί ὑπόστασις ἐπί Θεοῦ˙ πρός δέ καί τό μή συνορᾶν ὡς, ἐπεί Πατρός καί ἐκ Πατρός λέγεται τό Πνεῦμα, οἱ Πατέρα εἶναι τόν Υἱόν ἀπαγορεύοντες συναπαγορεύουσι καί τήν τοῦ Υἱοῦ πρός τόν Πατέρα κοινωνίαν κατά τήν ἐκπορευτικήν ἰδιότητα.

Ἐπιγραφή δεκάτη Αἱ παροῦσαι γραφικαί χρήσεις, ἐν αἷς οἱ πατέρες (σελ. 364) ἐθεολόγησαν ἴδιον

τοῦ Πατρός τόν Υἱόν εἶναι, ὡς ἐκ τῆς οὐσίας αὐτοῦ ὄντα, καί ἐξ αὐτοῦ εἶναι, ὡς ἴδιον ὄντα τῆς οὐσίας αὐτοῦ, κατεστρώθησαν ἐνταῦθα, ἵν᾿ εἴη τῷ βουλομένῳ ἐντεῦθεν διαγινώσκειν ὡς καί τό Πνεῦμα διά τοῦτο ἴδιον τοῦ Υἱοῦ λέγεται εἶναι, διά τό ἐκ τῆς οὐσίας αὐτοῦ εἶναι˙ καί αὖ διά τοῦτο ἐκ τῆς οὐσίας τοῦ Υἱοῦ λέγεται, διά τό τῆς τοιαύτης οὐσίας ἴδιον ἀγαθόν εἶναι αὐτό, ὅπερ ἐμφαίνει καί τήν πρός τόν Υἱόν τοῦ Πνεύματος ὁμοουσιότητα. Εἰ γάρ κατ᾿ ἄλλον τινα λόγον ὁμοουσιότητος, ὁποῖός ἐστιν ὁ περί δύο τινῶν ὁμοουσίων λεγόμενος, ἐν οἷς οὐκ ἔστι διά τοῦ ἑτέρου τό ἕτερον, ἦν τό Πνεῦμα ἴδιον τοῦ Υἱοῦ καί ἐκ τῆς οὐσίας τοῦ Υἱοῦ, ἦν ἄν καί ὁ Υἱός ἴδιος τοῦ Πνεύματος καί ἐκ τῆς οὐσίας τοῦ Πνεύματος διά τό ἀντιστρέφον τῆς τοιαύτης ὁμοουσιότητος, ὅπερ οὔτε ἐρρήθη παρά τινος τῶν ἁγίων οὔτε ρηθήσεταί ποτε παρά τοῦ τῶν ὀρθοδοξεῖν αἱρουμένων. Ἡ δέ τοιαύτη ὁμοουσιότης οὐδέ κυρίως ὁμοουσιότης, ἀλλ᾿ ἡ συνάπτουσα τό ἕτερον τῷ ἑτέρῳ, ὡς δι᾿ αὐτοῦ ἤ ἐξ αὐτοῦ ὑπάρχον φυσικῶς τε καί οὐσιωδῶς. Καί μαρτυρήσει τοῦτο ἡ ἐνταῦθα κατεστρωμένη τοῦ μεγάλου Βασιλείου χρῆσις ἡ λέγουσα «μή τά ἀδελφά ἀλλήλοις ὁμοούσια λέγεσθαι», προστίθενται δέ καί αἱ δηλοῦσαι χρήσεις διά τοῦτο εἶναι τόν Υἱόν ὁμοούσιον τῷ Πατρί, διά τό ἐκ τῆς οὐσίας αὐτοῦ εἶναι, ἵν᾿ εἴη τῷ βουλομένῳ ἐντεῦθεν διαγινώσκειν, ὡς καί τό Πνεῦμα διά τοῦτό ἐστι τῷ Υἱῷ ὁμοούσιον, ὅτι ἐκ τῆς αὐτοῦ οὐσίας ἐστί.

Ἀντεπιγραφή δεκάτη Ἴδιον ἐστιν ὁ Υἱός τοῦ Πατρός, ὡς ἐξ αὐτοῦ γεννηθείς, ὡσαύτως καί τό Πνεῦμα

τό ἅγιον, ὡς ἐξ αὐτοῦ τοῦ Πατρός (σελ. 366) ἐκπορευόμενον, καθ᾿ ἅ καί ὁ μέγας Βασίλειος ἐν τοῖς Πρός Εὐνομιανούς φησι κεφαλαίοις, γράφων˙ «τήν πρός τόν Πατέρα οἰκειότητα νοῶ τοῦ Πνεύματος, ἐπειδή παρά τοῦ Πατρός ἐκπορεύεται». Λέγεται δέ καί τοῦ Υἱοῦ τό Πνεῦμα, ἐπειδή ὁ αὐτός ἐν ὀγδόῳ κεφαλαίῳ τῶν Πρός Ἀμφιλόχιόν φησιν, «ὡς κατά τήν φύσιν ᾠκειωμένον αὐτῷ». Ἔστι δέ τῶν ἀδυνάτων τά τῇ φύσει ταυτά μή καί ἀλλήλοις οἰκεῖα εἶναι˙ οὐ λέγεται δέ ὁ Υἱός τοῦ Πνεύματος, ἵνα μή δόξῃ Πατήρ τό Πνεῦμα τό ἅγιον, ἅτε τοῦ Υἱοῦ Πατέρα δεικνύντος τόν οὗπερ ἄν λέγοιτο Υἱός. Ὁ δέ λατινόφρων οὗτος ἐκ τῶν ὑγιῶς ἐνταῦθα κατεστρωμένων ρήσεων οὐδέν συνάγει ὑγιές. Ἐξελέγχεται μέντοι καί παρ᾿ ἑαυτόῦ λέγων διά τό ὁμοούσιον ἐκ τῆς οὐσίας τοῦ Υἱοῦ λέγεσθαι τό Πνεῦμα˙ οὐ γάρ ἔσται διά τοῦτο καί ἐκ τῆς ὑποστάσεως˙ συμβήσεται γάρ ἐξ ἀλλήλων εἶναι ταῦτα, διό οὐδείς οὐδέποτε τῶν