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Father Almighty, from whom the only-begotten Son, in truth God the Word, the hypostatic Word, was truly begotten from him without beginning and without time? Therefore the church safely proclaims one God, Father and Son; because "I am in the Father and the Father is in me, and we two are one," that is, one Godhead and one will and one lordship. And from the Father himself the Spirit also proceeds, being hypostatic and in truth perfect, the Spirit of truth, the one who enlightens all things, the one who receives from the Son, the Spirit of the Father. The Spirit of Christ. Therefore the church knows one Godhead; one God the Father of truth, a perfect, hypostatic Father and a Son, a perfect, hypostatic Son and a Holy Spirit, a perfect, hypostatic Holy Spirit, one Godhead, one dominion, one lordship. Therefore everywhere the divine scriptures have clearly proclaimed one God, that is, a consubstantial Trinity, always being of the same Godhead, of the same lordship. And on all sides has fallen your argument of foolishness, O Noetus. Therefore, these things having been said and in opposition to the statements of the aforementioned Noetus, one must consider from the beginning and thus overturn his main points. 2.350 5. First, then, since he brought forward the main point that "one God, from whom are all things and we for him, and one Lord Jesus Christ, through whom are all things and we through him," do you not see that in saying "one God, from whom are all things and we for him," how he signifies the one principle, so that he might not turn the mind to many principles and lead again the erring mind of men into polytheism by the empty talk of polytheism? For you see how he has used one name and one designation, not denying the only-begotten God. For he knows him as Lord and he knows him as God; therefore making it secure, he says "and one Lord Jesus Christ, through whom are all things." And in saying this concerning the Lord, he did not signify that the same one is Father and the same one Son, but he showed the Father to be Father, and the Son to be truly Son, since in saying "one God" of the Father he was not speaking as if denying of the Son that he is God; for if he were not God, he would not be Lord; but since he is Lord, he is also God, but being compelled by the Holy Spirit to bring it to one designation, the holy apostle declared the faith to us, clearly signifying one Lord, and therefore also God. But let no one think, because he says one and one, that he perhaps omitted the number of the Trinity, because he did not name the Holy Spirit. For in naming Father and Son, God and Lord, he named them in the Holy Spirit. For it is not because he said "one God," concerning the Father. "from whom are all things," that he denied him to be Lord; nor again because he said "and one Lord Jesus Christ," did he deny him to be God, but just as in the case of the Father he was content with the one designation, saying "one God," but along with "God" it is clear that he is also Lord. so also in the case of the Son he was content with "one Lord"; but along with "one Lord" is also implied "God." Speaking therefore of the Father and the Son, he was not devoid of the Holy Spirit, but in the Holy Spirit, as I said, he was speaking. For the Holy Spirit is always accustomed not to make a commendation of himself *, lest he should give us an example of [speaking] about ourselves * and we should make commendation 2.351 of ourselves. Therefore, then, "one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things or for whom are all things," and one Holy Spirit, not alien to God, but being hypostatic, because he is the Spirit of God and the Spirit of truth and the Spirit of the Father and the Spirit of Christ. 6. But if it is necessary to speak also about "the labor of Egypt and the merchandise of the Ethiopians, and the Sabeans, men of stature, shall come over to you and that "you are God, and we did not know" and they will be your servants, and they will go after you bound in fetters and they will worship in you and pray in you, because God is in you and there is no God besides you; for you are God, and we did not know, the God of Israel, the Savior." But he will say, "Do you not see," he says, "that there is one God. From so many sayings, which

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πατέρα παντοκράτορα, ἐξ οὗπερ ὁ μονογενὴς υἱὸς ἐν ἀληθείᾳ θεὸς Λόγος, ἐνυπόστατος Λόγος, γεγεννημένος ἀληθινῶς ἐξ αὐτοῦ ἀνάρχως καὶ ἀχρόνως; διὸ ἕνα θεὸν ἀσφαλῶς κηρύττει ἡ ἐκκλησία, πατέρα καὶ υἱόν· διότι «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί, καὶ οἱ δύο ἕν ἐσμεν», τουτέστιν μία θεότης καὶ ἓν θέλημα καὶ μία κυριότης. ἐξ αὐτοῦ δὲ τοῦ πατρὸς καὶ τὸ πνεῦμα ἐκπορεύεται, ἐνυπόστατον ὂν καὶ ἐν ἀληθείᾳ τέλειον, τὸ πνεῦμα τῆς ἀληθείας, τὸ φωτίζον τὰ πάντα, τὸ ἐκ τοῦ υἱοῦ λαμβάνον, τὸ πνεῦμα τοῦ πατρός. τὸ πνεῦμα τοῦ Χριστοῦ. διὸ μίαν θεότητα οἶδεν ἡ ἐκκλησία· εἷς θεὸς ὁ τῆς ἀληθείας πατήρ, πατὴρ τέλειος ἐνυπόστατος καὶ υἱὸς υἱὸς τέλειος ἐνυπόστατος καὶ ἅγιον πνεῦμα ἅγιον πνεῦμα τέλειον ἐνυπόστατον, μία θεότης μία δεσποτεία μία κυριότης. διὸ πανταχοῦ σαφῶς κεκηρύχασιν αἱ θεῖαι γραφαὶ ἕνα θεόν, τουτέστιν τριάδα ὁμοούσιον, ἀεὶ οὖσαν τῆς αὐτῆς θεότητος, τῆς αὐτῆς κυριότητος. καὶ διέπεσεν ἐκ πανταχόθεν ὁ τῆς ἀνοησίας σου λόγος, ὦ Νόητε. τοίνυν τούτων εἰρημένων καὶ ἀντιθέτως πρὸς τὰς τοῦ προειρημένου Νοήτου φωνάς, σκοπεῖν ἐξ ὑπαρχῆς χρὴ καὶ οὕτως τὰ αὐτοῦ κεφάλαια ἀνατρέπειν. 2.350 5. Πρῶτον μὲν οὖν ἐπειδὴ παρήγαγε τὸ κεφάλαιον ὅτι «εἷς θεός, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' ὃν τὰ πάντα καὶ ἡμεῖς δι' αὐτοῦ», οὐχ ὁρᾷς ὅτι λέγων «εἷς θεός, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν», πῶς τὴν μίαν ἀρχὴν σημαίνει, ἵνα μὴ εἰς πολλὰς ἀρχὰς τρέψῃ τὴν διάνοιαν καὶ εἰς πολυθεΐαν ἀγάγῃ πάλιν τὸν πλανηθέντα νοῦν τῶν ἀνθρώπων ἐπὶ τῇ κενοφωνίᾳ τῆς πολυθεΐας; ὁρᾷς γὰρ πῶς ἑνὶ ὀνόματι κέχρηται καὶ μιᾷ ὀνομασίᾳ, οὐκ ἀρνούμενος τὸν μονογενῆ θεόν. οἶδε γὰρ αὐτὸν κύριον καὶ οἶδεν αὐτὸν θεόν· διὸ ἀσφαλιζόμενος λέγει «καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα». καὶ ἐπὶ μὲν τοῦ κυρίου τοῦτο λέγων οὐ τὸν αὐτὸν ἐσήμανεν εἶναι πατέρα καὶ τὸν αὐτὸν υἱόν, ἀλλὰ ἔδειξε τὸν μὲν πατέρα πατέρα ὄντα, τὸν δὲ υἱὸν υἱὸν ἀληθῶς, ἐπειδὴ τῷ εἰπεῖν «εἷς θεός» ἐπὶ τῷ πατρὶ οὐχ ὡς ἀρνούμενος ἐπὶ τῷ υἱῷ τὸ εἶναι θεὸς ἔλεγεν εἰ γὰρ μὴ θεός, οὔτε κύριος· ἐπειδὴ δὲ κύριος, καὶ θεός, ἀλλὰ εἰς μίαν ὀνομασίαν ἄγειν ἀναγκαζόμενος ὑπὸ τοῦ ἁγίου πνεύματος ὁ ἅγιος ἀπόστολος ἔφραζεν ἡμῖν τὴν πίστιν, ἐναργῶς ἕνα κύριον σημαίνων, ἄρα γε καὶ θεόν. Ἀλλὰ μηδεὶς νομιζέτω, ἐπειδὴ λέγει ἕνα καὶ ἕνα, μὴ ἄρα παρέλιπε τὸν ἀριθμὸν τῆς τριάδος, ἐπειδὴ οὐκ ὠνόμασε τὸ ἅγιον πνεῦμα. ὀνομάσας γὰρ πατέρα καὶ υἱὸν θεὸν καὶ κύριον, ἐν πνεύματι ἁγίῳ ὠνόμασεν. οὐ γὰρ ἐπειδὴ εἶπεν «εἷς θεός», περὶ πατρός. «ἐξ οὗ τὰ πάντα», ἠρνήσατο αὐτὸν τὸ εἶναι κύριον· οὐδὲ πάλιν ἐπειδὴ εἶπε «καὶ εἷς κύριος Ἰησοῦς Χριστός», ἠρνήσατο εἶναι αὐτὸν θεόν, ἀλλὰ καθάπερ ἐπὶ τῷ πατρὶ ἠρκέσθη ἐπὶ τῇ μιᾷ ὀνομασίᾳ, λέγων «εἷς θεός», σὺν δὲ τῷ θεὸς δῆλον ὅτι ἔστι καὶ κύριος. οὕτω καὶ ἐπὶ τῷ υἱῷ ἠρκέσθη τῷ «εἷς κύριος»· σὺν δὲ τῷ «εἷς κύριος» σύνεστι καὶ τὸ θεός. λέγων οὖν περὶ πατρὸς καὶ υἱοῦ, οὐ κοῦφος ἦν ἀπὸ πνεύματος ἁγίου, ἀλλὰ ἐν πνεύματι ἁγίῳ, ὡς ἔφην, ἐφθέγγετο. εἴωθε δὲ ἀεὶ τὸ ἅγιον πνεῦμα οὐ σύστασιν ἑαυτοῦ ποιούμενον *, ἵνα μὴ ἡμῖν ὑπογραμμὸν δώσει τοῦ περὶ ἑαυτῶν * καὶ ἡμᾶς τὴν σύστασιν 2.351 ἑαυτῶν ποιήσασθαι. ἄρα οὖν «εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα ἢ δι' ὃν τὰ πάντα», καὶ ἓν τὸ ἅγιον πνεῦμα, οὐκ ἀλλότριον θεοῦ, ἐνυπόστατον δὲ ὄν, διότι πνεῦμα θεοῦ καὶ πνεῦμα ἀληθείας καὶ πνεῦμα πατρὸς καὶ πνεῦμα Χριστοῦ. 6. Εἰ δὲ χρεία εἰπεῖν καὶ περὶ τοῦ «ἐκοπίασεν Αἴγυπτος καὶ ἐμπορία Αἰθιόπων, καὶ οἱ Σαβαεὶν ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται καὶ τό «σὺ εἶ θεός, καὶ οὐκ ᾔδειμεν» καὶ σοὶ δοῦλοι ἔσονται, καὶ πορεύσονται ὀπίσω σου δεδεμένοι χειροπέδαις καὶ ἐν σοὶ προσκυνήσουσι καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ θεός ἐστι καὶ οὐκ ἔστι θεὸς πλὴν σοῦ· σὺ γὰρ εἶ θεός, καὶ οὐκ ᾔδειμεν, ὁ θεὸς τοῦ Ἰσραὴλ σωτήρ». λέξει δέ, «οὐχ ὁρᾷς, φησίν, ὅτι εἷς θεός ἐστιν. ἐκ τῶν τοσούτων ῥητῶν, ὧν