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and there is no other, it has been clearly confessed in the holy church of God, and it has been agreed that we do not introduce polytheism, but we preach a monarchy. And in preaching a monarchy we are not mistaken, but we confess the Trinity, a Monad in Trinity and a Trinity in Monad, and one Godhead of the Father and of the Son and of the Holy Spirit. For the Son did not beget himself, nor has the Father been changed from being Father to being Son, nor did the Holy Spirit ever call himself Christ, but the Spirit of Christ and 2.392 given through Christ, proceeding from the Father and receiving from the Son. The Father is hypostatic, the Son is hypostatic, the Holy Spirit is hypostatic. But the Trinity is not a confusion, as Sabellius thought, nor altered from its own eternity and glory, as Arius in his empty talk dogmatized, but the Trinity was always a Trinity and the Trinity never receives an addition, being one Godhead, one Lordship, one doxology, but a Trinity that is numbered, Father and Son and Holy Spirit, not as one thing called by three names, but truly the names are perfect, the hypostases are perfect; and nothing is changed, but the Father is always Father and there was not a time when the Father was not Father, being always a perfect, hypostatic Father, and the Son being always perfect, always hypostatic, begotten from the Father in truth without beginning and without time and in an indescribable manner, not a co-brother to the Father, not having a beginning of being nor ever ceasing, but always a true Son co-existing with the Father, begotten from the Father without time, being equal, God from God, Light from Light, true God from true God, begotten not created, but not himself the Father, nor is the Father himself the Son, but one God, Father and Son and Holy Spirit. 4. For the Spirit is always with the Father and the Son, not a co-brother to the Father, not begotten, not created, not a brother of the Son, not a descendant of the Father, but proceeding from the Father and receiving from the Son, not alien to the Father and the Son, but of the same substance, of the same Godhead, from the Father and the Son, with the Father and the Son, an ever-hypostatic Holy Spirit, a divine Spirit, a Spirit of glory, a Spirit of Christ, a Spirit of the Father, “for it is the Spirit of your Father,” he says, “who speaks in you” and “my Spirit has stood in your midst,” third in name, equal in Godhead, not altered from the Father and the Son, the bond of the Trinity, the seal of the confession. For the Son says, “I and the Father, 2.393 the two of us are one”; and he did not say “I am one,” but by “I” and by “the Father” he signifies a hypostatic Father and a hypostatic Son; and he said “the two,” and did not say “the one”; and again “we are one,” and did not say “I am one.” Likewise, “Go,” he says, “baptize in the name of the Father and of the Son and of the Holy Spirit.” And with the conjunctions placed in between, that is, the syllable “and,” he refutes Sabellius for vainly introducing the confusion; for where “and” is placed, it signifies truly a Father, truly a Son, truly a Holy Spirit; but when the Trinity is of one rank and is called a Trinity in one name, it refutes Arius, who conceives of some subordination in the Trinity or alteration or change. For even if the Father is proclaimed greater by the Son who glorifies him, he most fittingly procures for the Son equal glory. For to whom was it fitting to glorify his own father but to the true son? But when again he wishes to speak of the equality, so that some may not fall away by thinking somehow less of the Son, he says thus: “He who does not honor the Son, as he honors the Father, does not have life in himself” and “all things that are my Father’s are mine.” And what is “the Father’s” but: “the Father is God, I am God; the Father is life, I am life; the Father is eternal, I am eternal; all things that are my Father’s are mine”? 5. But see, O Sabellius, and understand; open the eyes of your heart and do not be blind. Let your mind and the minds of those deceived by you come together with holy John to the Jordan. Open your ears and hear the voice of the prophet saying, “I am the voice of one crying in the wilderness,”

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καὶ οὐκ ἔστιν ἕτερος, σαφῶς ἐν τῇ ἁγίᾳ θεοῦ ἐκκλησίᾳ ὡμολόγηται, καὶ συμπεφώνηται ὅτι οὐ πολυθεΐαν εἰσηγούμεθα, ἀλλὰ μοναρχίαν κηρύττομεν. μοναρχίαν δὲ κηρύττοντες οὐ σφαλλόμεθα, ἀλλὰ ὁμολογοῦμεν τὴν τριάδα, μονάδα ἐν τριάδι καὶ τριάδα ἐν μονάδι, καὶ μίαν θεότητα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. οὐ γὰρ ὁ υἱὸς ἑαυτὸν ἐγέννησεν οὐδὲ ὁ πατὴρ μεταβέβληται ἀπὸ τοῦ πατὴρ εἶναι εἰς τὸ εἶναι υἱὸς οὐδὲ τὸ ἅγιον πνεῦμα Χριστὸν ἑαυτό ποτε ὠνόμασεν, ἀλλὰ πνεῦμα Χριστοῦ καὶ 2.392 διὰ Χριστοῦ διδόμενον, ἀπὸ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον. ἐνυπόστατος ὁ πατήρ, ἐνυπόστατος ὁ υἱός, ἐνυπόστατον τὸ ἅγιον πνεῦμα. ἀλλὰ οὐ συναλοιφὴ ἡ τριάς, ὡς ὁ Σαβέλλιος ἐνόμισεν, οὔτε ἠλλοιωμένη τῆς ἰδίας ἀιδιότητός τε καὶ δόξης, ὡς ὁ Ἄρειος κενοφωνῶν ἐδογμάτισεν, ἀλλ' ἀεὶ μὲν ἦν ἡ τριὰς τριὰς καὶ οὐδέποτε ἡ τριὰς προσθήκην λαμβάνει, μία οὖσα θεότης μία κυριότης μία οὖσα δοξολογία, ἀλλὰ τριὰς ἀριθμουμένη, πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα, οὐχ ὡς ἕν τι τρισὶν ὀνόμασι κεκλημένον, ἀλλὰ ἀληθῶς τέλεια τὰ ὀνόματα, τέλειαι αἱ ὑποστάσεις· οὐδὲν δὲ παρηλλαγμένον, πατὴρ δὲ ἀεὶ πατὴρ καὶ οὐκ ἦν καιρὸς ὅτε οὐκ ἦν ὁ πατὴρ πατήρ, τέλειος ὢν ἀεὶ πατὴρ ἐνυπόστατος καὶ υἱὸς ἀεὶ τέλειος ὤν, ἀεὶ ἐνυπόστατος, ἐκ πατρὸς ἐν ἀληθείᾳ γεγεννημένος ἀνάρχως καὶ ἀχρόνως καὶ ἀνεκδιηγήτως, οὐ συνάδελφος ὢν πατρί, οὐκ ἀρξάμενος τοῦ εἶναι οὐδὲ διαλείπων ποτέ, ἀεὶ δὲ υἱὸς γνήσιος πατρὶ συνυπάρχων, ἐκ πατρὸς ἀχρόνως γεγεννημένος, ἴσος ὤν, θεὸς ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸς ἀληθινὸς ἐκ θεοῦ ἀληθινοῦ, γεννηθεὶς οὐ κτισθείς, ἀλλὰ οὐκ αὐτὸς πατὴρ οὐδὲ ὁ πατὴρ αὐτὸς υἱός, εἷς δὲ θεὸς πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα. 4. Ἀεὶ γὰρ τὸ πνεῦμα σὺν πατρὶ καὶ υἱῷ, οὐ συνάδελφον πατρὶ οὐ γεννητὸν οὐ κτιστὸν οὐκ ἀδελφὸν υἱοῦ, οὐκ ἔκγονον πατρός, ἐκ πατρὸς δὲ ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον, οὐκ ἀλλότριον πατρὸς καὶ υἱοῦ, ἀλλὰ ἐκ τῆς αὐτῆς οὐσίας, ἐκ τῆς αὐτῆς θεότητος, ἐκ πατρὸς καὶ υἱοῦ, σὺν πατρὶ καὶ υἱῷ, ἐνυπόστατον ἀεὶ πνεῦμα ἅγιον, πνεῦμα θεῖον πνεῦμα δόξης πνεῦμα Χριστοῦ πνεῦμα πατρός, «τὸ γὰρ πνεῦμα τοῦ πατρός, φησί, τὸ λαλοῦν ἐν ὑμῖν» καί «τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν», τρίτον τῇ ὀνομασίᾳ ἴσον τῇ θεότητι, οὐκ ἠλλοιωμένον παρὰ πατέρα καὶ υἱόν, σύνδεσμος τῆς τριάδος, ἐπισφραγὶς τῆς ὁμολογίας. ὁ γὰρ υἱός φησιν «ἐγὼ καὶ ὁ πατήρ, 2.393 οἱ δύο ἕν ἐσμεν»· καὶ οὐκ εἶπεν «εἷς εἰμι», ἀλλὰ τῷ «ἐγώ» καὶ τῷ «ὁ πατήρ» σημαίνει ἐνυπόστατον τὸν πατέρα καὶ ἐνυπόστατον τὸν υἱόν· καί «οἱ δύο» εἶπε, καὶ οὐκ εἶπεν «ὁ εἷς»· καὶ πάλιν «ἕν ἐσμεν», καὶ οὐκ εἶπεν «εἷς εἰμι». ὡσαύτως δὲ «ἀπελθόντες, φησί, βαπτίσατε εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος». μέσων δὲ τιθεμένων τῶν συνδέσμων, τουτέστιν τῆς συλλαβῆς τοῦ «καί», ἐλέγχει τὸν Σαβέλλιον ματαίως τὴν συναλοιφὴν παρεισφέροντα· ὅπου γὰρ «καί» τίθεται, σημαίνει ἀληθῶς πατέρα, ἀληθῶς υἱόν, ἀληθῶς ἅγιον πνεῦμα· ὁπότε δὲ ὁμόστοιχος ἡ τριὰς καὶ ἐν ἑνὶ ὀνόματι τριὰς καλουμένη, ἐλέγχει τὸν Ἄρειον, ὑπόβασίν τινα διανοούμενον ἐν τῇ τριάδι ἢ ἀλλοίωσιν ἢ παραλλαγήν. κἄν τε γὰρ ὁ πατὴρ μείζων παρὰ υἱοῦ δοξάζοντος αὐτὸν ἀπαγγέλλεται, πρεπωδεστάτως τῷ υἱῷ τὴν ἴσην δόξαν περιποιεῖται. τίνι γὰρ ἔπρεπε δοξάζειν τὸν ἴδιον πατέρα ἀλλὰ τῷ γνησίῳ υἱῷ; ὅταν δὲ πάλιν τὴν ἰσότητα βούλεται λέγειν, ἵνα μὴ ἐκπέσωσί τινες ἧσσόν πως περὶ υἱοῦ διανοούμενοι, οὕτως φησίν «ὁ μὴ τιμῶν τὸν υἱόν, ὡς τιμᾷ τὸν πατέρα, οὐκ ἔχει ζωὴν ἐν ἑαυτῷ» καί «πάντα τὰ τοῦ πατρός μου ἐμά ἐστι». τί δέ ἐστι «τὰ τοῦ πατρός» ἀλλά· «θεὸς ὁ πατήρ, θεός εἰμι· ζωὴ ὁ πατήρ, ζωή εἰμι· ἀεὶ ὁ πατήρ, ἀεί εἰμι· πάντα τὰ τοῦ πατρός μου ἐμά ἐστιν»; 5. Ὅρα δέ, ὦ Σαβέλλιε, καὶ κατανόει· διάνοιξον τὰ ὄμματα τῆς καρδίας σου καὶ μὴ ἀβλέπτει. συνελθέτω ἡ διάνοιά σου καὶ τῶν ὑπὸ σοῦ ἠπατημένων Ἰωάννῃ τῷ ἁγίῳ εἰς τὸν Ἰορδάνην. ἄνοιγε τὰ ὦτά σου καὶ ἄκουε τῆς φωνῆς τοῦ προφήτου λέγοντος «ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ»,