398

It is necessary to be fitting for the Holy Spirit. The saints say that between the Father and the Son, there is nothing in between; therefore, only the Son is immediately from the Father. Therefore the Holy Spirit is not immediately from the Father. And it is also a common notion, that whatever is from something, is immediately from something. Since therefore the Holy Spirit is immediately from something; but it is not immediately from the Father, as has already been shown; therefore [it is] immediately from the Son.

Therefore, following these holy Fathers, and not only them (1021) but also the blessed Ambrose, bishop of Milan, and the blessed Augustine, bishop of the city of Hippo; and the most holy Jerome, the most powerful fighter against the crookedness of the heretics, the blessed Cyril, and with him the whole holy third ecumenical council, have left it written for us clearly, that the Spirit is from the Son. Whence also he is not orthodox, but departs from the faith, whoever fights against his words. For he says most clearly, in his Address to the emperor Theodosius concerning the orthodox faith, that the Spirit is from the Son, through these words: And indeed, speaking of the man who was about to come and be seen, he said that he baptizes in fire and the Holy Spirit; not imparting to those being baptized a foreign Spirit, slavishly and ministerially; but as God by nature, with the highest authority, that which is from him and his own. What is clearer than this testimony? For here he says most clearly concerning the Son, that he imparts the Holy Spirit to those being baptized, that which is from him, and his own. And this very thing the same blessed Cyril writes to Hermias, saying this very thing in his explanation of the ninth anathema. For in the ninth anathema, having said the Spirit is the Son's own, explaining the same ninth anathema, he revealed in what sense the Spirit is his own, saying: The Only-begotten Word of God, having become man, remained also thus God; being all that the Father is, except only for being the Father; and having as his own the Holy Spirit who is from him and essentially inherent in him, and the rest. Here again the holy Father says most clearly that the Holy Spirit is from the Son. But it ought not be doubtful to anyone, that the saint here revealed that meaning which he had when he set forth the anathema. And that anathema, along with all the other anathemas, the holy and ecumenical Third Council received, in that sense in which the saint set it forth. For it is perfectly clear that the holy Fathers assembled in the aforementioned holy [council] received the whole third epistle of the aforementioned Father written to the impious Nestorius, bishop of Constantinople, without any hesitation of review [without examination]. And we know that the last part of the aforementioned epistle contains the aforementioned 12 anathemas. But if anyone should lawfully undertake [to examine] the most impious words of Theodoret, bishop of Cyrus, which he shamelessly vomited forth against the aforementioned Father concerning the 12 chapters, let him know that the fifth holy and ecumenical council anathematized the babblings of the aforementioned Theodoret; who only knows how to accuse the words of the blessed Cyril, in which he also answered him. For the fifth holy and catholic council says in its eighth session, thus: We condemn and anathematize, in addition to all other heretics condemned and anathematized by the said holy (1024) four councils and by the holy and catholic Church, also Theodore, who was bishop of Mopsuestia, and his impious writings, and the things impiously written by Theodoret, against both the orthodox faith and the 12 chapters

398

Πνεύματι τῷ ἁγίῳ ἁρμόζειν ἀναγκαῖόν ἐστι. Λέγουσιν οἱ ἅγιοι, ὅτι μεταξύ τοῦ Πατρός καί τοῦ Υἱοῦ, οὐδέν ἐστι μέσον· μόνος οὐκοῦν ὁ Υἱός ἐκ τοῦ Πατρός προσεχῶς ἐστιν. Οὐκοῦν τό Πνεῦμα τό ἅγιον ἐκ τοῦ Πατρός οὐκ ἔστι προσεχῶς. Ἔστι δέ καί κοινή ἔννοια, ὅτι ὅπερ οὖν ἐστιν ἀπό τινος, ἀπό τινός ἐστι προσεχῶς. Ἐπειδή οὖν τό Πνεῦμα τό ἅγιον ἀπό τινός ἐστι προσεχῶς· ἀλλ᾿ οὐκ ἔστιν ἀπό τοῦ Πατρός προσεχῶς, ὡς ἤδη ἐδείχθη· οὐκοῦν ἀπό τοῦ Υἱοῦ προσεχῶς.

Τούτοις τοίνυν τοῖς ἁγίοις Πατράσιν, οὐ μήν ἀλλά (1021) καί τῷ μακαρίῳ Ἀμβροσίῳ, τῷ Μεδιολάνων ἐπισκόπῳ, καί τῷ μακαρίῳ Αὐγουστίνῳ τῆς τοῦ Ἱππῶνος πόλεως ἐπισκόπῳ· τῷ ἁγιωτάτῳ τε Ἱερωνύμῳ τῷ ἰσχυροτάτῳ τῆς τῶν αἱρετικῶν στρεβλότητος καταμαχητῇ, ἀκολουθήσας ὁ μακάριος Κύριλλος, καί σύν αὐτῷ ὅλη ἡ ἁγία οἰκουμενική τρίτη σύνοδος, γεγραμμένον ἡμῖν κατέλιπον ἐμφανῶς, τό Πνεῦμα εἶναι ἐκ τοῦ Υἱοῦ. Ὅθεν καί ὀρθόδοξος οὐκ ἔστιν, ἀλλ᾿ ἐκ τῆς πίστεως ἐξοδεύει, ὅστις τοῖς ῥήμασιν αὐτοῦ καταμάχεται. Λέγει γάρ φανερώτατα, ἐν τῷ ἑαυτοῦ πρός τόν βασιλέα Θεοδόσιον περί τῆς ὀρθοδόξου πίστεως Προσφωνητικῷ, τό Πνεῦμα εἶναι ἐκ τοῦ Υἱοῦ, διά τούτων τῶν ῥημάτων· Καί μήν ἄνδρα λέγων, τόν ὅσον οὔπω παρεσόμενον καί ὀφθησόμενον, αὐτόν ἔφη βαπτίζειν ἐν πυρί καί ἁγίῳ Πνεύματι· οὐκ ἀλλότριον τοῖς βαπτιζομένοις ἐνιέντα Πνεῦμα, δουλοπρεπῶς καί ὑπουργικῶς· ἀλλ᾿ ὡς Θεόν κατά φύσιν, μετ᾿ ἐξουσίας τῆς ἀνωτάτω, τό ἐξ αὐτοῦ καί ἴδιον αὐτοῦ. Τί ταύτης τῆς μαρτυρίας φανερώτερον; ὦδε γάρ φανερώτατα περί τοῦ Υἱοῦ λέγει, ὅτι Τό Πνεῦμα τό ἅγιον τοῖς βαπτιζομένοις ἐνίησι, τό ἐξ αὐτοῦ, καί ἴδιον αὐτού. Καί τοῦτο αὐτό τῷ Ἑρμείᾳ γράφει ὁ αὐτός μακάριος Κύριλλος, ἐν τῇ ἑρμηνείᾳ τοῦ ἐνάτου ἀναθεματισμοῦ τοῦτο αὐτό λέγων. Ἐν τῷ ἐνάτῳ γάρ ἀναθεματισμῷ, ἴδιον εἶναι τοῦ Υἱοῦ τό Πνεῦμα εἰπών, τόν αὐτόν ἔνατον ἀναθεματισμόν ἑρμημεύων, τίνι ἐννοίᾳ ἴδιον αὐτοῦ εἶναι τό Πνεῦμα ἀνέῳξε, λέγων· Ἄνθρωπος γεγονώς ὁ Μονογενής τοῦ Θεοῦ Λόγος, ἀπομεμένηκε καί οὕτω Θεός· πάντα ὑπάρχων ὅσα καί ὁ Πατήρ, δίχα μόνου τοῦ εἶναι Πατήρ· καί ἴδιον ἔχων τό ἐξ αὐτοῦ καί οὐσιωδῶς ἐμπεφυκός αὐτῷ ἅγιον Πνεῦμα, καί τά λοιπά. Ὧδε πάλιν φανερώτατα τό Πνεῦμα τό ἅγιον ἐκ τοῦ Υἱοῦ εἶναι λέγει ὁ ἅγιος Πατήρ. Οὐκ ὀφείλει δέ τινι εἶναι ἀμφίβολον, ὅτι τήν ἔννοιαν ἐκείνην, ὧδε ἀνέῳξεν ὁ ἅγιος, ἥντινα εἶχεν ὅτε τόν ἀναθεματισμόν ἐξέθετο. Τόν ἀναθεματισμόν δέ ἐκεῖνον, σύν πᾶσι ἄλλοις ἀναθεματισμοῖς ἐδέξατο ἡ ἁγία καί οἰκουμενική γ´σύνοδος, ἐν ἐκείνῃ τῇ ἐννοίᾳ, ἐν ᾗ ὁ ἅγιος ἐξέθετο. Ἀρίδηλον γάρ ἐστι, τούς ἁγίου Πατέρας ἐν τῇ ἁγίᾳ προειρημένῃ συναχθέντας, ὅλην τήν τρίτην τοῦ προειρημένου Πατρός ἐπιστολήν πρός τόν ἀσεβῆ Νεστόριον τόν Κωνσταντινουπόλεως ἐπίσκοπον γεγραμμένην χωρίς τινος δισταγμοῦ ἀναξάνεως [ἀναξετάστως] δεδέχθαι. Γινώσκομεν δέ, ὅτι τῆς προειρημένης ἐπιστολῆς τό ἔσχατον μέρος, τούς προειρημένους περιέχει ἀναθεματισμούς ιβ´. Εἰ δέ τις νομίμως ἐπιχειροίη τά τοῦ Θεοδωρίτου ἐπισκόπου Κύρου ῥήματα τά ἀσεβέστατα, ἅτινα κατά τοῦ προειρημένου Πατρός διά ιβ´. κεφαλαίων ἐξήμεσεν ἀναίδην, γινωσκέτω τήν πέμπτην ἁγίαν καί οἰκουμενικήν σύνοδον, ἀναθεματίσασαν τούς τοῦ προειρημένου Θεοδωρίτου βαβισμούς· ὅστις κατά τοῦ μακαρίου Κυρίλλου ῥήματα, ἐν οἷς καί αὐτῷ ἀπεκρίνατο, μόνον οἶδε κατηγορεῖν. Λέγει γάρ ἡ πέμπτη ἁγία καί καθολική σύνοδος ἐν πράξει ὀγδόῃ, οὕτως· Κατακρίνομεν καί ἀναθεματίζομεν πρός τοῖς ἄλλοις ἅπασιν αἱρετικοῖς τοῖς κατακριθεῖσι καί ἀναθεματισθεῖσι, παρά τε τῶν εἰρημένων ἁγίων (1024) τεσσάρων συνόδων, καί ἀπό τῆς ἁγίας καί καθολικῆς Ἐκκλησίας, καί Θεόδωρον τόν γενόμενον ἐπίσκοπον Μομψουεστίας, καί τά ἀσεβῆ αὐτοῦ συγγράμματα καί τά ἀσεβῶς συγγραφέντα παρά Θεοδωρίτου, κατά τε τῆς ὀρθοδόξου πίστεως καί τῶν ιβ´. κεφαλαίων