Chapter I.

 1. Your desire for information, my right well-beloved and most deeply respected brother Amphilochius, I highly commend, and not less your industrious

 2. If “To the fool on his asking for wisdom, wisdom shall be reckoned,” at how high a price shall we value “the wise hearer” who is quoted by the Prop

 3. Lately when praying with the people, and using the full doxology to God the Father in both forms, at one time “  with  the Son  together with   thr

 Chapter II.

 4. The petty exactitude of these men about syllables and words is not, as might be supposed, simple and straightforward nor is the mischief to which

 Chapter III.

 5. They have, however, been led into this error by their close study of heathen writers, who have respectively applied the terms “  of  whom” and “  t

 Chapter IV.

 6. We acknowledge that the word of truth has in many places made use of these expressions yet we absolutely deny that the freedom of the Spirit is in

 Chapter V.

 7. After thus describing the outcome of our adversaries’ arguments, we shall now proceed to shew, as we have proposed, that the Father does not first

 8. But if our adversaries oppose this our interpretation, what argument will save them from being caught in their own trap?

 9. In his Epistle to the Ephesians the apostle says, “But speaking the truth in love, may grow up into him in all things, which is the head, even Chri

 10. It must now be pointed out that the phrase “through whom” is admitted by Scripture in the case of the Father and of the Son and of the Holy Ghost

 11. In the same manner it may also be said of the word “in,” that Scripture admits its use in the case of God the Father. In the Old Testament it is s

 12. And it is not only in the case of the theology that the use of the terms varies, but whenever one of the terms takes the meaning of the other we f

 Chapter VI.

 13. Our opponents, while they thus artfully and perversely encounter our argument, cannot even have recourse to the plea of ignorance. It is obvious t

 14. Let us first ask them this question: In what sense do they say that the Son is “after the Father ” later in time, or in order, or in dignity? But

 15. If they really conceive of a kind of degradation of the Son in relation to the Father, as though He were in a lower place, so that the Father sits

 Chapter VII.

 16. But their contention is that to use the phrase “with him” is altogether strange and unusual, while “through him” is at once most familiar in Holy

 Chapter VIII.

 17. When, then, the apostle “thanks God through Jesus Christ,” and again says that “through Him” we have “received grace and apostleship for obedience

 18. For “through Him” comes every succour to our souls, and it is in accordance with each kind of care that an appropriate title has been devised. So

 19. It will follow that we should next in order point out the character of the provision of blessings bestowed on us by the Father “through him.” Inas

 20. When then He says, “I have not spoken of myself,” and again, “As the Father said unto me, so I speak,”

 21. “He that hath seen me hath seen the Father not the express image, nor yet the form, for the divine nature does not admit of combination but the

 Chapter IX.

 22. Let us now investigate what are our common conceptions concerning the Spirit, as well those which have been gathered by us from Holy Scripture con

 23. Now the Spirit is not brought into intimate association with the soul by local approximation. How indeed could there be a corporeal approach to th

 Chapter X.

 24. But we must proceed to attack our opponents, in the endeavour to confute those “oppositions” advanced against us which are derived from “knowledge

 25. But all the apparatus of war has been got ready against us every intellectual missile is aimed at us and now blasphemers’ tongues shoot and hit

 26. Whence is it that we are Christians? Through our faith, would be the universal answer. And in what way are we saved? Plainly because we were regen

 Chapter XI.

 27. “Who hath woe? Who hath sorrow?” For whom is distress and darkness? For whom eternal doom? Is it not for the transgressors? For them that deny the

 Chapter XII.

 28. Let no one be misled by the fact of the apostle’s frequently omitting the name of the Father and of the Holy Spirit when making mention of baptism

 Chapter XIII.

 29. It is, however, objected that other beings which are enumerated with the Father and the Son are certainly not always glorified together with them.

 30. And not only Paul, but generally all those to whom is committed any ministry of the word, never cease from testifying, but call heaven and earth t

 Chapter XIV.

 31. But even if some are baptized unto the Spirit, it is not, it is urged, on this account right for the Spirit to be ranked with God. Some “were bapt

 32. What then? Because they were typically baptized unto Moses, is the grace of baptism therefore small? Were it so, and if we were in each case to pr

 33. But belief in Moses not only does not show our belief in the Spirit to be worthless, but, if we adopt our opponents’ line of argument, it rather w

 Chapter XV.

 34. What more? Verily, our opponents are well equipped with arguments. We are baptized, they urge, into water, and of course we shall not honour the w

 35. The dispensation of our God and Saviour concerning man is a recall from the fall and a return from the alienation caused by disobedience to close

 36. Through the Holy Spirit comes our restoration to paradise, our ascension into the kingdom of heaven, our return to the adoption of sons, our liber

 Chapter XVI.

 37. Let us then revert to the point raised from the outset, that in all things the Holy Spirit is inseparable and wholly incapable of being parted fro

 38. Moreover, from the things created at the beginning may be learnt the fellowship of the Spirit with the Father and the Son. The pure, intelligent,

 39. But when we speak of the dispensations made for man by our great God and Saviour Jesus Christ, who will gainsay their having been accomplished thr

 40. Moreover by any one who carefully uses his reason it will be found that even at the moment of the expected appearance of the Lord from heaven the

 Chapter XVII.

 41. What, however, they call sub-numeration, and in what sense they use this word, cannot even be imagined without difficulty. It is well known that i

 42. What is it that they maintain? Look at the terms of their imposture. “We assert that connumeration is appropriate to subjects of equal dignity, an

 43. Do you maintain that the Son is numbered under the Father, and the Spirit under the Son, or do you confine your sub-numeration to the Spirit alone

 Chapter XVIII.

 44. In delivering the formula of the Father, the Son, and the Holy Ghost, our Lord did not connect the gift with number. He did not say “into First, S

 45. For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three,—nor yet first, second,

 46. And it is not from this source alone that our proofs of the natural communion are derived, but from the fact that He is moreover said to be “of Go

 47. And when, by means of the power that enlightens us, we fix our eyes on the beauty of the image of the invisible God, and through the image are led

 Chapter XIX.

 48. “Be it so,” it is rejoined, “but glory is by no means so absolutely due to the Spirit as to require His exaltation by us in doxologies.” Whence th

 49. And His operations, what are they? For majesty ineffable, and for numbers innumerable. How shall we form a conception of what extends beyond the a

 50. But, it is said that “He maketh intercession for us.” It follows then that, as the suppliant is inferior to the benefactor, so far is the Spirit i

 Chapter XX.

 51. He is not a slave, it is said not a master, but free. Oh the terrible insensibility, the pitiable audacity, of them that maintain this! Shall I r

 Chapter XXI.

 52. But why get an unfair victory for our argument by fighting over these undignified questions, when it is within our power to prove that the excelle

 Chapter XXII.

 53. Moreover the surpassing excellence of the nature of the Spirit is to be learned not only from His having the same title as the Father and the Son,

 Chapter XXIII.

 54. Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius

 Chapter XXIV.

 55. Furthermore man is “crowned with glory and honour,” and “glory, honour and peace” are laid up by promise “to every man that worketh good.”

 56. Let us then examine the points one by one. He is good by nature, in the same way as the Father is good, and the Son is good the creature on the o

 57. Now it is urged that the Spirit is in us as a gift from God, and that the gift is not reverenced with the same honour as that which is attributed

 Chapter XXV.

 58. It is, however, asked by our opponents, how it is that Scripture nowhere describes the Spirit as glorified together with the Father and the Son, b

 59. As we find both expressions in use among the faithful, we use both in the belief that full glory is equally given to the Spirit by both. The mout

 60. As compared with “  in  ,” there is this difference, that while “  with   in   with   in   and   in   in 

 Chapter XXVI.

 61. Now, short and simple as this utterance is, it appears to me, as I consider it, that its meanings are many and various. For of the senses in which

 62. It is an extraordinary statement, but it is none the less true, that the Spirit is frequently spoken of as the  place  of them that are being sanc

 63. In relation to the originate, then, the Spirit is said to  be in   be in   be with   with   in   with   in 

 64. Another sense may however be given to the phrase, that just as the Father is seen in the Son, so is the Son in the Spirit. The “worship in the Spi

 Chapter XXVII.

 65. The word “  in,  ” say our opponents, “is exactly appropriate to the Spirit, and sufficient for every thought concerning Him. Why then, they ask,

 66. Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church  first   one 

 67. Time will fail me if I attempt to recount the unwritten mysteries of the Church. Of the rest I say nothing but of the very confession of our fait

 68. The force of both expressions has now been explained. I will proceed to state once more wherein they agree and wherein they differ from one anothe

 Chapter XXVIII.

 69. But let us see if we can bethink us of any defence of this usage of our fathers for they who first originated the expression are more open to bla

 70. I am ashamed to add the rest. You expect to be glorified together with Christ (“if so be that we suffer with him that we may be also glorified to

 Chapter XXIX.

 71. In answer to the objection that the doxology in the form “with the Spirit” has no written authority, we maintain that if there is no other instanc

 72. There is the famous Irenæus, and Clement of Rome  in   with   carnal 

 73. Origen, too, in many of his expositions of the Psalms, we find using the form of doxology “  with  the Holy Ghost.” The opinions which he held con

 74. But where shall I rank the great Gregory, and the words uttered by him? Shall we not place among Apostles and Prophets a man who walked by the sam

 75. How then can I be an innovator and creator of new terms, when I adduce as originators and champions of the word whole nations, cities, custom goin

 Chapter XXX.

 76. To what then shall I liken our present condition? It may be compared, I think, to some naval battle which has arisen out of time old quarrels, and

 77. Turn now I beg you from this figurative description to the unhappy reality. Did it not at one time appear that the Arian schism, after its separat

 78. So, since no human voice is strong enough to be heard in such a disturbance, I reckon silence more profitable than speech, for if there is any tru

 79. For all these reasons I ought to have kept silence, but I was drawn in the other direction by love, which “seeketh not her own,” and desires to ov

40. Moreover by any one who carefully uses his reason it will be found that even at the moment of the expected appearance of the Lord from heaven the Holy Spirit will not, as some suppose, have no functions to discharge: on the contrary, even in the day of His revelation, in which the blessed and only potentate  37  1 Tim. vi. 15. will judge the world in righteousness,  38  Acts xvii. 31. the Holy Spirit will be present with Him. For who is so ignorant of the good things prepared by God for them that are worthy, as not to know that the crown of the righteous is the grace of the Spirit, bestowed in more abundant and perfect measure in that day, when spiritual glory shall be distributed to each in proportion as he shall have nobly played the man? For among the glories of the saints are “many mansions” in the Father’s house,  39  παρὰ τῷ πατρί, (=chez le Père,) with little or no change of meaning, for ἐν τῇ οἰκί& 139· τοῦ πατρός μου. John xiv. 2. that is differences of dignities: for as “star differeth from star in glory, so also is the resurrection of the dead.”  40  1 Cor. xv. 41, 42. They, then, that were sealed by the Spirit unto the day of redemption,  41  cf. Eph. iv. 30. and preserve pure and undiminished the first fruits which they received of the Spirit, are they that shall hear the words “well done thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things.”  42  Matt. xxv. 21. In like manner they which have grieved the Holy Spirit by the wickedness of their ways, or have not wrought for Him that gave to them, shall be deprived of what they have received, their grace being transferred to others; or, according to one of the evangelists, they shall even be wholly cut asunder,  43  Matt. xxiv. 51. —the cutting asunder meaning complete separation from the Spirit. The body is not divided, part being delivered to chastisement, and part let off; for when a whole has sinned it were like the old fables, and unworthy of a righteous judge, for only the half to suffer chastisement. Nor is the soul cut in two,—that soul the whole of which possesses the sinful affection throughout, and works the wickedness in co-operation with the body. The cutting asunder, as I have observed, is the separation for aye of the soul from the Spirit. For now, although the Spirit does not suffer admixture with the unworthy, He nevertheless does seem in a manner to be present with them that have once been sealed, awaiting the salvation which follows on their conversion; but then He will be wholly cut off from the soul that has defiled His grace. For this reason “In Hell there is none that maketh confession; in death none that remembereth God,”  44  Ps. vi. 5, lxx. ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ἅδῃ τίς ἐξομολογήσεται σοι; Vulg. “In inferno autem quis confitebitur tibi?” because the succour of the Spirit is no longer present. How then is it possible to conceive that the judgment is accomplished without the Holy Spirit, wherein the word points out that He is Himself the prize  45  Phil. iii. 14. of the righteous, when instead of the earnest  46  2 Cor. i. 22, v. 5. is given that which is perfect, and the first condemnation of sinners, when they are deprived of that which they seem to have? But the greatest proof of the conjunction of the Spirit with the Father and the Son is that He is said to have the same relation to God which the spirit in us has to each of us. “For what man” it is said, “knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man but the Spirit of God.”  47  1 Cor. ii. 11.

On this point I have said enough.

37 1 Tim. vi. 15.
38 Acts xvii. 31.
39 παρὰ τῷ πατρί, (=chez le Père,) with little or no change of meaning, for ἐν τῇ οἰκί& 139· τοῦ πατρός μου. John xiv. 2.
40 1 Cor. xv. 41, 42.
41 cf. Eph. iv. 30.
42 Matt. xxv. 21.
43 Matt. xxiv. 51.
44 Ps. vi. 5, lxx. ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ἅδῃ τίς ἐξομολογήσεται σοι; Vulg. “In inferno autem quis confitebitur tibi?”
45 Phil. iii. 14.
46 2 Cor. i. 22, v. 5.
47 1 Cor. ii. 11.

[40] Εὕροι δὲ ἄν τις ἀκριβῶς λογιζόμενος, καὶ ἐπὶ τοῦ καιροῦ τῆς προσδοκωμένης ἐπιφανείας τῆς ἐξ οὐρανῶν τοῦ Κυρίου, μὴ ἀσυντελὲς τὸ Πνεῦμα τὸ ἅγιον, ὥς τινες οἴονται: ἀλλὰ συμπαρέσται καὶ ἐν τῇ ἡμέρᾳ τῆς ἀποκαλύψεως αὐτοῦ, καθ' ἣν κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ ὁ μακάριος καὶ μόνος δυνάστης. Τίς γὰρ οὕτως ἀνήκοος τῶν ἡτοιμασμένων παρὰ Θεοῦ ἀγαθῶν τοῖς ἀξίοις, ὡς ἀγνοεῖν ὅτι καὶ τῶν δικαίων ὁ στέφανος ἡ τοῦ Πνεύματός ἐστι χάρις, δαψιλεστέρα τότε καὶ τελειοτέρα παρεχομένη, κατὰ τὴν ἀναλογίαν τῶν ἀνδραγαθημάτων τῆς πνευματικῆς δόξης διανεμομένης ἑκάστῳ; Ἐν γὰρ ταῖς λαμπρότησι τῶν ἁγίων μοναὶ πολλαὶ παρὰ τῷ Πατρί: τουτέστιν ἀξιωμάτων διαφοραί. «Ὡς γὰρ ἀστὴρ ἀστέρος διαφέρει ἐν δόξῃ, οὕτω καὶ ἡ ἀνάστασις τῶν νεκρῶν.» Οἱ τοίνυν σφραγισθέντες τῷ Πνεύματι τῷ ἁγίῳ εἰς ἡμέραν ἀπολυτρώσεως, καὶ ἣν ἔλαβον ἀπαρχὴν τοῦ Πνεύματος ἀκέραιον καὶ ἀμείωτον διασώσαντες, οὗτοί εἰσιν οἱ ἀκούσοντες: «Εὖ δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω.» Ὁμοίως δὲ καὶ οἱ λυπήσαντες τὸ Πνεῦμα τὸ ἅγιον τῇ πονηρίᾳ τῶν ἐπιτηδευμάτων αὐτῶν, ἢ οἱ μὴ ἐπεργασάμενοι τῷ δοθέντι, ἀφαιρεθήσονται ὃ εἰλήφασιν, εἰς ἑτέρους μετατιθεμένης τῆς χάριτος: ἤ, κατά τινα τῶν εὐαγγελιστῶν, καὶ διχοτομηθήσονται παντελῶς: τῆς διχοτομίας νοουμένης κατὰ τὴν εἰς τὸ παντελὲς ἀπὸ τοῦ Πνεύματος ἀλλοτρίωσιν. Οὔτε γὰρ σῶμα διαιρεῖται: ὡς τὸ μὲν παραδίδοσθαι τῇ κολάσει: τὸ δὲ ἀφίεσθαι. Μυθικὸν γὰρ τοῦτό γε, καὶ οὐ κατὰ δίκαιον κριτήν, ὅλου ἡμαρτηκότος, ἐξ ἡμισείας εἶναι τὴν κόλασιν. Οὔτε ψυχὴ διχῆ τέμνεται, ὅλη δι' ὅλου τὸ ἁμαρτωλὸν φρόνημα κεκτημένη, καὶ συγκατεργαζομένη τῷ σώματι τὸ κακόν. Ἀλλὰ διχοτομία, ὥσπερ ἔφην, ἡ ἀπὸ τοῦ Πνεύματος εἰς τὸ διηνεκὲς τῆς ψυχῆς ἀλλοτρίωσις. Νῦν μὲν γάρ, εἰ καὶ μὴ ἀνακέκραται τοῖς ἀναξίοις, ἀλλ' οὖν παρεῖναι δοκεῖ πως τοῖς ἅπαξ ἐσφραγισμένοις: τὴν ἐκ τῆς ἐπιστροφῆς σωτηρίαν αὐτῶν ἀναμένον: τότε δὲ ἐξ ὅλου τῆς βεβηλωσάσης αὐτοῦ τὴν χάριν ψυχῆς ἀποτμηθήσεται. Διὰ τοῦτο οὐκ ἔστιν ἐν τῷ ᾅδῃ ὁ ἐξομολογούμενος, οὐδὲ ἐν τῷ θανάτῳ ὁ μνημονεύων Θεοῦ, οὐκέτι τῆς βοηθείας τοῦ Πνεύματος συμπαρούσης. Πῶς οὖν δυνατὸν νοῆσαι χωρὶς τοῦ ἁγίου Πνεύματος ἐπιτελεῖσθαι τὴν κρίσιν, ὅπου γε ὁ λόγος δείκνυσιν, ὅτι αὐτό ἐστι καὶ τὸ τῶν δικαίων βραβεῖον, ὅταν ἀντὶ τοῦ ἀρραβῶνος παρασχεθῇ τὸ τέλειον, καὶ ἡ πρώτη τῶν ἁμαρτωλῶν καταδίκη, ὅταν καὶ ὃ δοκοῦσιν ἔχειν ἀφαιρεθῶσι; Τὸ δὲ μέγιστον τεκμήριον τῆς πρὸς Πατέρα καὶ Υἱὸν τοῦ Πνεύματος συναφείας, ὅτι οὕτως ἔχειν λέγεται πρὸς Θεόν, ὡς πρὸς ἕκαστον ἔχει τὸ πνεῦμα τὸ ἐν ἡμῖν. «Τίς γὰρ οἶδε, φησίν, ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τὸ ἐν αὐτῷ; Οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ.» Καὶ ταῦτα μὲν εἰς τοσοῦτον.