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Lord, but Eunomius says lordship is substance. I do not know from where his argument has its strength, unless perhaps he would say that the word "spirit" is also used in Scripture in place of "substance." Let us examine, therefore, if anywhere the Apostle, using the word "spirit," has indicated substance by this term. *The Spirit itself,* he says, *bears witness with our spirit*; and, *No one knows the things of a man, except the spirit that is in him*; and, *The letter kills, but the spirit gives life*; and, *If by the Spirit you put to death the deeds of the body, you will live*; and, *If we live by the Spirit, let us also walk by the Spirit*. And who could count the Apostle's sayings about this, in which we nowhere find substance signified by this word 3.5.3. For he who says that *the Spirit itself bears witness with our spirit* indicates nothing other than the Holy Spirit which comes to be in the mind of the faithful; for in many of his own words he also calls the mind "spirit," which, having received the fellowship of the Spirit, the dignity of adoption comes to those who have received it. And in the phrase, *No one knows the things of a man, except the spirit that is in him*, if "man" is taken with respect to substance and "spirit" likewise, man is constructed from what has been said to be 3.5.4 two substances. But he who says that the letter kills, but the spirit gives life, I do not know how he contrasts substance with the letter. Or again, how does this man think that Paul, saying we must destroy the deeds of the body by the spirit, leads the meaning of "spirit" to substance? And as for living by the spirit and walking by the spirit, this would be entirely outside of understanding, if the meaning of "spirit" were applied to substance. For by what else but substance do we all who are among the living partake of life? Then does the Apostle offer us counsel on this matter, to live by substance, as if he were saying, "Partake of life through yourselves and not through 3.5.5 others"? If, therefore, this notion can nowhere be properly accepted, how here again, imitating the interpreters of dreams, does he command that "spirit" be taken in place of "substance," so that he might conclude syllogistically that the word "Lord" is predicated of substance? For if the Spirit is substance, and the Lord is the Spirit, the Lord is certainly found to be substance. Oh how irrefu 3.5.6 table is the force of the argument. How is it possible to escape and dissolve this impossible necessity of proofs? The Lord, he says, is spoken of with respect to substance. How does he construct this? Because the Apostle says, *But the Lord is the Spirit*. What then does this have to do with substance? But by ordering "spirit" to be placed in the stead of "substance." These are the arts of demonstrative attacks, these are the achievements of Aristotelian technology; for this reason, we are pitiful according to your argument, who are uninitiated in this wisdom, but you are surely blessed, who track down the truth by such an approach. Is this how you understand the Apostle, that you think "spirit" is used by him in place of the substance of the Only- 3.5.7-begotten? How then will you make it consistent? For the meaning is not limited to these things. For after Paul said, *But the Lord is the Spirit*, he added, *Where the Spirit of the Lord is, there is freedom*. If, then, the Lord is the substance, and the Spirit is substance, what again is the substance of the substance? For according to your argument, the Spirit, which is the Lord, is one substance. Again, of the Lord, who is the Spirit, he speaks of another Spirit, that is, another substance according to your interpretation. Therefore, according to your argument, the Apostle means nothing other than a substance of a substance, explicitly writing "Lord, the Spirit" and "the Spirit of the Lord." 3.5.8 But let Eunomius have what is written according to his pleasure; but what we know about these things is as follows. The divinely-inspired Scripture, as the divine apostle names it, is the writing of the Holy Spirit, and its purpose is the benefit of men. For *all Scripture*, he says, *is divinely-inspired and profitable*. And the benefit is varied and manifold, as the Apostle says: *for teaching, for reproof, for correction, for train 3.5.9 ing in righteousness*. But such gain is not

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κύριον, ὁ δὲ Εὐνόμιος οὐσίαν λέγει τὴν κυριότητα, οὐκ οἶδα πόθεν ὁ λόγος αὐτῷ τὴν ἰσχὺν ἔχει, εἰ μὴ τάχα πάλιν καὶ τὴν τοῦ πνεύματος λέξιν ἀντὶ τῆς οὐσίας λέγοι παρὰ τῇ γραφῇ κεῖσθαι. ἐξετάσωμεν τοίνυν εἴ που τῇ τοῦ πνεύματος λέξει χρησάμενος ὁ ἀπόστολος τὴν οὐσίαν διὰ τῆς φωνῆς ἐνεδεί ξατο. Αὐτό, φησί, τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, καὶ Οὐδεὶς οἶδε τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τὸ ἐν αὐτῷ, καὶ Τὸ γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζωο ποιεῖ, καὶ Εἰ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε, καὶ Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν, καὶ τίς ἂν ἐξαριθμήσαιτο τὰς τοῦ ἀποστόλου περὶ τούτου φωνάς, ἐν αἷς οὐδαμοῦ τὴν οὐσίαν διὰ τῆς λέξεως ταύτης 3.5.3 σημαινομένην εὑρίσκομεν. ὁ γὰρ λέγων ὅτι Αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, οὐδὲν ἕτερον ἢ τὸ ἅγιον ἐνδείκνυται πνεῦμα τὸ τῇ διανοίᾳ τῶν πιστῶν ἐγγινόμενον· καὶ γὰρ καὶ τὸν νοῦν πολλαχῇ τῶν ἑαυτοῦ λόγων πνεῦμα κατονομάζει, οὗ δεξαμένου τὴν κοινωνίαν τοῦ πνεύματος παραγίνεται τοῖς δεξαμένοις τὸ τῆς υἱοθεσίας ἀξίωμα. καὶ τῷ Οὐδεὶς οἶδε τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τὸ ἐν αὐτῷ, εἰ καὶ ὁ ἄνθρωπος κατὰ τῆς οὐσίας καὶ τὸ πνεῦμα ὡσαύτως, δύο οὐσίαι ὁ ἄνθρωπος ἐκ τῶν εἰρημένων εἶναι 3.5.4 κατασκευάζεται. ὁ δὲ τὸ γράμμα λέγων ἀποκτιννύναι, ζω οποιεῖν δὲ τὸ πνεῦμα, οὐκ οἶδ' ὅπως οὐσίαν ἀντιδιαστέλλει τῷ γράμματι. ἢ πάλιν πῶς οὗτος οἴεται λέγοντα τὸν Παῦλον πνεύματι δεῖν τὰς πράξεις τοῦ σώματος ἀναιρεῖν ἐπὶ τὴν οὐσίαν ἄγειν τὸ τοῦ πνεύματος σημαινόμενον; τὸ δὲ ζῆν πνεύματι καὶ στοιχεῖν πνεύματι, τοῦτο καὶ παντά πασιν ἔξω διανοίας ἂν εἴη, εἰ πρὸς τὴν οὐσίαν τὸ τοῦ πνεύματος σημαινόμενον φέροιτο. τίνι γὰρ ἄλλῳ καὶ οὐχὶ τῇ οὐσίᾳ τοῦ ζῆν μετέχομεν ἅπαντες οἱ ἐν τῷ ζῆν ὄντες; εἶτα περὶ τούτου συμβουλὴν ἡμῖν ὁ ἀπόστολος κατατίθεται οὐσίᾳ ζῆν, ὡς ἂν εἰ ἔλεγεν ὅτι δι' ὑμῶν αὐτῶν καὶ μὴ δι' 3.5.5 ἑτέρων τῆς ζωῆς μετέχετε; εἰ οὖν οὐδαμοῦ ταύτην κυ ρίως ἔστι παραληφθῆναι τὴν ἔννοιαν, πῶς ἐνταῦθα πάλιν τοὺς ὑποκριτὰς τῶν ὀνείρων μιμούμενος ἀντὶ τῆς οὐσίας κελεύει τὸ πνεῦμα παραλαμβάνεσθαι, ἵνα συμπεράνῃ συλλο γιστικῶς τὸ κατὰ τῆς οὐσίας συγκεῖσθαι τὴν κύριος λέξιν; εἰ γὰρ τὸ πνεῦμα οὐσία ἐστίν, ὁ δὲ κύριος τὸ πνεῦμά ἐστιν, ὁ κύριος οὐσία πάντως εὑρίσκεται. ὢ πῶς ἀναντα 3.5.6 γώνιστος ἡ τοῦ ἐπιχειρήματος δύναμις. πῶς ἔστιν ἐκδῦναι καὶ ἀναλῦσαι τὴν ἀμήχανον ταύτην τῶν ἀποδείξεων ἀνάγκην; ὁ κύριος, φησί, κατὰ τῆς οὐσίας λέγεται, πῶς τοῦτο κατα σκευάζων; ὅτι φησὶν ὁ ἀπόστολος Ὁ δὲ κύριος τὸ πνεῦμά ἐστι. τί οὖν τοῦτο πρὸς τὴν οὐσίαν; ἀλλὰ τὸ πνεῦμα κε λεύων ἀντὶ τῆς οὐσίας τετάχθαι. αὗται τῶν ἀποδεικτικῶν ἐφόδων αἱ τέχναι, ταῦτα τῆς Ἀριστοτελικῆς τεχνολογίας τὰ κατορθώματα, διὰ τοῦτο ἐλεεινοὶ μὲν ἡμεῖς κατὰ τὸν σὸν λόγον οἱ τῆς σοφίας ταύτης ἀμύητοι, μακαριστὸς δὲ σὺ πάντως ὁ διὰ τῆς τοιαύτης ἐφόδου τἀληθὲς ἀνιχνεύων. οὕτω νοεῖς τὸν ἀπόστολον, ὡς ἀντὶ τῆς οὐσίας τοῦ μονο 3.5.7 γενοῦς οἴεσθαι τὸ πνεῦμα παρ' αὐτοῦ τετάχθαι; πῶς οὖν ἁρμόσεις κατὰ τὸ ἀκόλουθον; οὐ γὰρ τούτοις τὸ νόημα περιγράφεται. εἰπὼν γὰρ ὁ Παῦλος Ὁ δὲ κύριος τὸ πνεῦμά ἐστιν, ἐπήγαγεν· Οὗ δὲ τὸ πνεῦμα κυρίου ἐλευθερία. εἰ οὖν κύριός ἐστιν ἡ οὐσία, οὐσία δὲ τὸ πνεῦμα, τίς πάλιν ἡ τῆς οὐσίας οὐσία; μία γὰρ οὐσία τὸ πνεῦμα κατὰ τὸν λόγον τὸν σόν, ὅπερ ἐστὶν ὁ κύριος. πάλιν τοῦ κυρίου, ὅς ἐστι τὸ πνεῦμα, ἕτερον λέγει πνεῦμα, τουτέστιν ἄλλην οὐσίαν κατὰ τὴν σὴν ἑρμηνείαν. οὐδὲν οὖν ἄλλο κατὰ τὸν ὑμέτερον λόγον ἢ οὐσίαν οὐσίας νοεῖ ὁ ἀπόστολος, κύριον πνεῦμα καὶ πνεῦμα κυρίου διαρρήδην γράφων. 3.5.8 Ἀλλ' Εὐνομίῳ μὲν ἐχέτω τὰ γεγραμμένα κατὰ τὸ ἀρέσκον αὐτῷ, ὃ δὲ ἡμεῖς περὶ τούτων γινώσκομεν, τοιοῦτόν ἐστιν. ἡ θεόπνευστος γραφή, καθὼς ὁ θεῖος ἀπόστολος αὐτὴν ὀνομάζει, τοῦ ἁγίου πνεύματός ἐστι γραφή, τὸ δὲ βούλημα ταύτης ἡ τῶν ἀνθρώπων ἐστὶν ὠφέλεια. Πᾶσα γάρ, φησί, γραφὴ θεόπνευστος καὶ ὠφέλιμος, ποικίλη δὲ καὶ πολυειδὴς ἡ ὠφέλεια, καθώς φησιν ὁ ἀπόστολος· πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παι 3.5.9 δείαν τὴν ἐν δικαιοσύνῃ. τὸ δὲ τοιοῦτο κέρδος οὐκ