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His very own holy spirit, a spirit partaking of the things of the Son, did not beget all, but one, wherefore he is only-begotten; and he sent forth one from himself, wherefore it is the holy spirit; and he created through the one and established in the one all things, some begetting after creation and being begotten, others being created, neither begetting nor being begotten. But the uncreated substance of the Trinity is far removed from those created from the Trinity and not begotten from the Trinity. Therefore the Trinity possesses impassibility and immutability, but all things after the Trinity are subject to passion, unless the impassible one should grant impassibility through incorruptibility, to whom he wishes to grant it freely, abundantly. And they do not have incorruptibility from an incorporeal nature, but from the abundance of the good and impassible God. For neither does the suffering of the 3.393 only-begotten in the flesh bring passion upon his divinity, although it is believed from true confession by the true faith that he suffered, being the impassible God, the Word. But he himself remained in impassibility, his nature neither turned nor altered. Therefore, being wisdom and being impassible God, and knowing that through suffering he saves those who have the passions of death, he sent "no envoy," "no angel," nor yet any like the prophets before him, but the Lord himself came, and taking the passible in himself truly suffered, his divinity remaining impassible. For the incarnate presence did not blunt the power of his divinity. For he is found in his divinity working the things of God and not shut off from the flesh, on the one hand rebuking the wind and the surge and the sea, on the other calling Lazarus by his own authority, and doing countless other things and beyond these; who also permitted to the flesh the things that were fitting, such as being tempted by the devil and struck by men and being captured by those who arrested him, so that in the passible the impassible might suffer, remaining impassible in his own divinity, not being alien to the impassible God, but willingly doing all things according to his astonishing mystery, as also God the Father with the Only-begotten himself and with his Holy Spirit, being always a perfect and impassible Trinity, one Godhead, encompasses all things, one God, one Lordship, the same God encompassing the whole. And not because of encompassing all things does he fall under passion, while the things encompassed fall under passion. For he is within all things and God is outside of all the wholes, unmixed with all things. Hence not because he is everywhere, nor because he is outside of all things, nor because he encompasses all things, nor because in him all things are moved, will bring passion to the impassible God, just as neither because of having begotten the only-begotten, nor because of the only-begotten having been begotten, nor because of his holy spirit having been sent forth from him, will bring passion to the holy Trinity. For neither is the holy spirit passible, coming down upon the Jordan in the form of a dove, nor the only-begotten being baptized and touched by John, nor the Father crying from above with a voice audible to men, "This is my Son, listen to him." Therefore the Son is immutable; and the Father is unbegotten, but the Son is begotten, yet impassible, and the Spirit is impassible, having proceeded impassibly, while the others are created, but the perfect Trinity remains in its quantity and uncreated designation, neither the better 3.394 one being changed nor the begotten one being constrained by passion; for neither was the one who begot constrained by passion. For the offspring is not corporeal, but spirit from spirit and son from father. Likewise also the holy spirit is from him, spirit of the Father, spirit of Christ, not created, not begotten, not a brother, not an ancestor, not a descendant, the incomparable substance of the Father and of the Son and of the Holy Spirit surpassing all conception and all mind, I would say not only of men, but also of angels. For the only-begotten did not undergo change, nor his Father nor his holy spirit, by the only-begotten, being impassible, suffering in the flesh and his holy spirit coming down in the form of a dove and by the

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αὐτοῦ τὸ ἅγιον πνεῦμα αὐτοῦ, πνεῦμα τῶν τοῦ υἱοῦ μετέχον, οὐ πάντας ἐγέννησεν, ἀλλ' ἕνα, διὸ μονογενής, καὶ ἓν ἐξ αὐτοῦ ἀπέστειλεν, διὸ ἅγιον πνεῦμα· ἔκτισε δὲ διὰ τοῦ ἑνὸς καὶ ἐστερέωσεν ἐν τῷ ἑνὶ τοὺς πάντας, τοὺς μὲν γεννῶντας μετὰ κτίσιν καὶ γεγεννημένους, τοὺς δὲ κτισθέντας, μήτε γεννῶντας μήτε γεγεννημένους. πολὺ δὲ ἀφέστηκεν ἡ ἄκτιστος τῆς τριάδος οὐσία τῶν ἀπὸ τῆς τριάδος κτισθέντων καὶ οὐκ ἀπὸ τῆς τριάδος γεννηθέντων. διὸ ἔχει ἡ τριὰς τὸ ἀπαθὲς καὶ ἀπαράλλακτον, τὰ δὲ πάντα τὰ μετὰ τὴν τριάδα πάθει εἰσὶν ὑποκείμενα, εἰ μή τι ἂν δωροῖτο ὁ ἀπαθὴς τὸ ἀπαθὲς διὰ τῆς ἀφθαρσίας, οἷς βούλεται κατὰ δωρεὰν χαρίσασθαι ἀφθόνως. οὐκ ἔχουσι δὲ τὸ ἄφθαρτον ἐξ ἀσωμάτου φύσεως, ἀλλ' ἐξ ἀφθονίας τοῦ ἀγαθοῦ καὶ ἀπαθοῦς θεοῦ. καὶ γὰρ οὔτε τὸ παθεῖν τὸν 3.393 μονογενῆ ἐν σαρκὶ πάθος περιποιεῖται τῇ αὐτοῦ θεότητι, καίτοι γε ἐξ ἀληθινῆς ὁμολογίας πιστευόμενον ἀπὸ τῆς ἀληθινῆς πίστεως, ὅτι πέπονθεν ὁ ἀπαθὴς θεὸς ὢν λόγος. ἔμεινε δὲ ἐν ἀπαθείᾳ ὁ αὐτός, μὴ τραπεὶς τὴν φύσιν μήτε ἠλλοιωμένος. διὸ σοφία ὢν καὶ θεὸς ἀπαθὴς ὢν καὶ εἰδὼς ὅτι διὰ πάθους σῴζει τοὺς τὰ πάθη ἔχοντας τοῦ θανάτου «οὐ πρέσβυν» ἀπέστειλεν, «οὐκ ἄγγελον,» οὔτε ἔτι τινὰ ὡς τοὺς πρὸ αὐτοῦ προφήτας, ἀλλ' αὐτὸς κύριος ἦλθε, καὶ τὸ παθητὸν λαβὼν ἐν ἑαυτῷ ἀληθινῶς πέπονθε, τῆς θεότητος αὐτοῦ ἀπαθοῦς μενούσης. οὐ γὰρ ἡ ἔνσαρκος παρουσία ἤμβλυνε τὴν δύναμιν τῆς αὐτοῦ θεότητος. εὑρίσκεται γὰρ ἐν τῇ αὐτοῦ θεότητι τὰ τοῦ θεοῦ ἐνεργῶν καὶ μὴ ἀπὸ σαρκὸς ἀποκλειόμενος, ἀνέμῳ μὲν ἐπιτιμῶν καὶ κλύδωνι καὶ θαλάσσῃ, Λάζαρον δὲ αὐθεντίᾳ ἰδίᾳ καλῶν, καὶ ἄλλα μυρία καὶ ἐπέκεινα τούτων ποιῶν· ὃς καὶ συνεχώρει μὲν τὰ κατὰ τὸ εὔλογον τῇ σαρκί, ὡς καὶ διαβόλῳ πειράζειν καὶ ἀνθρώποις παίειν καὶ τοῖς συλλαμβάνουσι τὸ ἁλίσκειν, ἵνα ἐν τῷ παθητῷ ὁ ἀπαθὴς πάθῃ, ἀπαθὴς μένων ἐν τῇ ἰδίᾳ θεότητι, ὢν οὐκ ἀλλότριος τοῦ ἀπαθοῦς θεοῦ, ἑκουσίως δὲ ποιῶν τὰ πάντα κατὰ τὸ ἔκπληκτον αὐτοῦ μυστήριον, ὡς καὶ ὁ πατὴρ θεὸς σὺν αὐτῷ τῷ μονογενεῖ καὶ τῷ πνεύματι αὐτοῦ τῷ ἁγίῳ, τριὰς οὖσα ἀεὶ τελεία καὶ ἀπαθὴς μία θεότης, περιέχει τὰ πάντα, εἷς θεός, μία κυριότης, τοῦ αὐτοῦ θεοῦ περιέχοντος τὰ ὅλα. Καὶ οὐ διὰ τὸ περιέχειν τὰ πάντα πάθει ὑποπίπτει, τῶν ἐμπεριεχομένων ὑπὸ πάθος πιπτόντων. ἐντὸς γὰρ πάντων ἐστὶ καὶ ἐκτὸς τῶν ὅλων πάντων θεός, ἀμιγὴς πρὸς τὰ πάντα. ὅθεν οὐ διὰ τὸ εἶναι πάντη οὐδὲ διὰ τὸ ἐκτὸς εἶναι πάντων οὐδὲ διὰ τὸ περιέχειν τὰ πάντα οὐδὲ διὰ τὸ ἐν αὐτῷ τὰ πάντα κινεῖσθαι, πάθος εἰσοίσει τῷ ἀπαθεῖ θεῷ, ὥσπερ οὐδὲ διὰ τὸ γεγεννηκέναι τὸν μονογενῆ, οὐδὲ διὰ τὸ τὸν μονογενῆ γεγεννῆσθαι, οὐδὲ διὰ τὸ ἅγιον αὐτοῦ πνεῦμα ἐξ αὐτοῦ ἀπεστάλθαι, πάθος εἰσοίσει τῇ ἁγίᾳ τριάδι. οὔτε γὰρ παθητὸν τὸ ἅγιον πνεῦμα, ἐν εἴδει περιστερᾶς κατιὸν ἐπὶ τὸν Ἰορδάνην, οὔτε ὁ μονογενὴς ὑπὸ Ἰωάννου βαπτιζόμενός τε καὶ ψηλαφώμενος, οὔτε ὁ πατὴρ ἄνωθεν βοῶν φωνῇ ἀκουστικῇ ἀνθρώποις ὅτι «οὗτός μού ἐστιν ὁ υἱός, αὐτοῦ ἀκούετε». ἀπαράλλακτος τοίνυν ὁ υἱός· καὶ ὁ μὲν πατὴρ ἀγέννητος, ὁ δὲ υἱὸς γεννητός, ἀπαθὴς δέ, ἀπαθὲς καὶ τὸ πνεῦμα ἀπαθῶς προελθόν, τῶν μὲν ἄλλων κτιστῶν ὄντων, τῆς δὲ τελείας τριάδος διαμενούσης ἐν τῇ ποσότητι καὶ ἀκτίστῳ ὀνομασίᾳ, οὔτε τοῦ ἀμεί3.394 νονος μεταβαλλομένου οὔτε τοῦ γεννηθέντος πάθει συνεχομένου· οὔτε γὰρ ὁ γεννήσας πάθει συνεσχέθη. οὐ γὰρ σωματικὸν τὸ γέννημα, ἀλλὰ πνεῦμα ἐκ πνεύματος καὶ υἱὸς ἐκ πατρός. ὡσαύτως καὶ τὸ ἅγιον πνεῦμα ἐξ αὐτοῦ, πνεῦμα πατρός, πνεῦμα Χριστοῦ, οὐ κτιστόν, οὐ γεννητόν, οὐ συνάδελφον, οὐ προπάτορον, οὐκ ἔκγονον, τῆς ἀσυγκρίτου οὐσίας πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ὑπερβαινούσης πᾶσαν ἔννοιαν καὶ πάντα νοῦν, οὐ μόνον εἴποιμι ἀνθρώπων, ἀλλὰ καὶ ἀγγέλων. οὐ γὰρ μεταβολὴν ἐπεδέξατο ὁ μονογενὴς οὐδὲ ὁ αὐτοῦ πατὴρ οὐδὲ τὸ ἅγιον αὐτοῦ πνεῦμα, τῷ τὸν μονογενῆ ἀπαθῆ ὄντα ἐν σαρκὶ παθεῖν καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἐν εἴδει περιστερᾶς κατιέναι καὶ τῷ