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the arguments, or shall I pray for you that the conclusions are true? How does your technical treatment concerning the Spirit, which you display to wretched silly women, or to the eunuchs who are neighbors of the women, differ from such arguments? Do not hear this spitefully.

If the Spirit is from God, how do you place him under creation? For surely you will not say that thing, that all things are also from God. For just as Christ is said to be of God, and not a creature as we are (For we are of Christ, and Christ is of God), but we are said to be of Christ in one way, as slaves of a Master; and Christ is said to be of God in another way, as Son of the Father; so also the Spirit, not because all things are from God, is he also like all things. For not because there are also ministering spirits, is the Holy Spirit therefore like them because of the name. For there is one Spirit who is truly Spirit. For as there are many sons, but one true Son; so even if all things are said to be from God, yet properly the Son is from God, and the Spirit is from God. Since the Son also came forth from the Father, and the Spirit proceeds from the Father. But the Son is from the Father by generation, and the Spirit is from God ineffably. See then how great the danger is in diminishing the glory of the Paraclete. The Son does not accept honor for himself, if the Spirit is set aside. For "He," he says, "will glorify me," not as a slave with creation. For if he glorified with all things, it would not have been said, "He." But now the reference to the one signifies the glory offered in pre-eminence over others. For not as those who say, "Glory to God in the highest," but as he who said, "Father, I have glorified you; I have finished the work which you gave me." And as the Father glorifies the Son, saying, "I have both glorified you, and will glorify you again," so also the Son receives the Spirit into the fellowship of himself and the Father. Or let someone show me a greater glory than this, and I grant that those who contradict speak the truth in all things. He who rejects you rejects me. Why? Clearly because of the Spirit dwelling in them. So that 31.617 he who does not honor the Spirit does not honor the Son; and he who does not honor the Son does not honor the Father. Thus then unreasonableness concerning one of the things believed is a denial of the whole Godhead. If the Spirit is created, he is not divine. But yet, "The divine Spirit," he says, "that made me." And, "God," he says, "filled Bezalel with a divine spirit of wisdom and understanding." Where then do you find "divine" approaching? to creation, or to the Godhead? For if to creation, you will also call the Father of our Lord Jesus Christ a creature; for it is written concerning him: "both his eternal power and divinity;" but if to the Godhead, cease from blasphemy, and acknowledge the worth of the Spirit. Are you so without understanding, that not even by the word itself are you brought to worthy conceptions of the Spirit?

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τοὺς συλλογισμοὺς, ἢ ἐπεύξομαι ὑμῖν ἀληθῆ εἶναι τὰ συμπεράσματα; Τί διαφέρει τῶν τοιούτων λόγων καὶ ἡ περὶ τοῦ Πνεύματος ὑμῶν τεχνολογία, ἣν γυναικαρίοις ἀθλίοις, ἢ τοῖς γείτοσι τῶν γυναικῶν εὐνούχοις ἐνεπιδείκνυσθε; Μὴ δὴ ἐπη ρεαστικῶς ἄκουε.

Εἰ ἐκ τοῦ Θεοῦ τὸ Πνεῦμα, πῶς ὑπὸ τὴν κτίσιν ἄγεις; Οὐ γὰρ δὴ ἐκεῖνο ἐρεῖς, ὅτι καὶ τὰ πάντα ἐκ τοῦ Θεοῦ. Ὥσπερ γὰρ ὁ Χριστὸς Θεοῦ λέγεται, οὐχὶ δὲ κτίσμα ὡς καὶ ἡμεῖς (Ἡμεῖς γὰρ Χριστοῦ, Χριστὸς δὲ Θεοῦ), ἀλλ' ἄλλως μὲν ἡμεῖς Χριστοῦ λεγόμεθα, ὡς δοῦλοι ∆εσπότου· ἄλλως δὲ Χριστὸς Θεοῦ λέγεται, ὡς Υἱὸς τοῦ Πατρός· οὕτω καὶ τὸ Πνεῦμα, οὐκ ἐπειδὴ τὰ πάντα ἐκ τοῦ Θεοῦ, καὶ αὐτὸ ὡς τὰ πάντα. Οὐ γὰρ ἐπειδὴ καὶ τὰ λειτουργικὰ πνεύματα, ἤδη καὶ τὸ Πνεῦμα τὸ ἅγιον ὅμοιον αὐτοῖς διὰ τὴν προσηγορίαν. Ἓν γάρ ἐστι τὸ ἀλη θινῶς Πνεῦμα. Ὡς γὰρ πολλοὶ μὲν υἱοὶ, εἷς δὲ ὁ ἀληθινὸς Υἱός· οὕτω κἂν πάντα λέγηται ἐκ τοῦ Θεοῦ, ἀλλὰ κυρίως ὁ Υἱὸς ἐκ τοῦ Θεοῦ, καὶ τὸ Πνεῦμα ἐκ τοῦ Θεοῦ. Ἐπειδὴ καὶ ὁ Υἱὸς παρὰ τοῦ Πατρὸς ἐξῆλθε, καὶ τὸ Πνεῦμα ἐκ τοῦ Πατρὸς ἐκπορεύεται. Ἀλλ' ὁ μὲν Υἱὸς ἐκ τοῦ Πατρὸς γεννητῶς, τὸ δὲ Πνεῦμα ἀῤῥήτως ἐκ τοῦ Θεοῦ. Ὅρα οὖν ἡλίκος ὁ κίνδυνος κατασμικρύνειν τὴν δόξαν τοῦ Παρακλή του. Οὐ δέχεται τὴν εἰς αὐτὸν τιμὴν ὁ Υἱὸς, ἀθετου μένου τοῦ Πνεύματος. Ἐκεῖνος γὰρ, φησὶν, ἐμὲ δοξάσει, οὐχ ὡς δοῦλος μετὰ τῆς κτίσεως. Εἰ γὰρ μετὰ πάντων ἐδόξαζεν, οὐκ ἂν ἐῤῥήθη, Ἐκεῖνος. Νῦν δὲ ἡ ἐπὶ τὸ ἓν ἀναφορὰ τὴν καθ' ὑπεροχὴν τῶν ἄλλων προσαγομένην δόξαν παρίστησιν. Οὐ γὰρ ὡς οἱ λέγοντες· ∆όξα ἐν ὑψίστοις Θεῷ· ἀλλ' ὡς ὁ εἰπών· Πάτερ, ἐδόξασά σε, τὸ ἔργον ὃ ἔδωκας ἐτελείωσα. Καὶ ὡς ὁ Πατὴρ δοξάζει τὸν Υἱὸν, λέ γων· Καὶ ἐδόξασά σε, καὶ πάλιν δοξάσω· οὕτω καὶ ὁ Υἱὸς τὸ Πνεῦμα εἰς τὴν ἑαυτοῦ καὶ Πατρὸς κοινωνίαν παραλαμβάνει. Ἢ δειξάτω μοί τις μείζονα ταύτης δόξαν, καὶ πάντα δίδωμι ἀληθεύειν τοὺς ἀν τιλέγοντας. Ὁ ὑμᾶς ἀθετῶν ἐμὲ ἀθετεῖ. ∆ιὰ τί; ∆ιὰ τὸ Πνεῦμα τὸ ἐνοικοῦν ἐν αὐτοῖς δηλονότι. Ὥστε 31.617 ὁ μὴ τιμῶν τὸ Πνεῦμα οὐ τιμᾷ τὸν Υἱόν· Ὁ δὲ μὴ τιμῶν τὸν Υἱὸν οὐ τιμᾷ τὸν Πατέρα. Οὕτως ἄρα ἡ περὶ ἕν τι τῶν πιστευομένων ἀγνωμοσύνη ὅλης ἐστὶ τῆς θεότητος ἄρνησις. Εἰ κτιστόν ἐστι τὸ Πνεῦμα, οὐ θεῖον. Ἀλλὰ μὴν Πνεῦμα, φησὶ, θεῖον τὸ ποιῆσάν με. Καὶ, Ἐνέπλησε, φησὶν, ὁ Θεὸς τὸν Βεσελεὴλ Πνεῦμα θεῖον σοφίας καὶ συνέσεως. Ποῦ τοίνυν εὑρίσκεις προσεγγίζον τὸ θεῖον; τῇ κτίσει, ἢ τῇ θεότητι; Εἰ μὲν γὰρ τῇ κτίσει, καὶ τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κτίσμα ἐρεῖς· γέγραπται γὰρ περὶ αὐτοῦ· Ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης· εἰ δὲ τῇ θεότητι, παυσάμενος τῆς βλασφημίας, ἐπίγνωθι τοῦ Πνεύματος τὴν ἀξίαν. Οὕτως ἀσύνετος εἶ, ὡς μηδ' ὑπ' αὐτῆς προσάγεσθαι τῆς φωνῆς εἰς τὰς ἀξίας ἐννοίας τοῦ Πνεύματος.