EPISTLE ONE

 1. Your sacred Kindness’s letter was delivered to me in the desert. Though the persecution directed against us was indeed bitter, and a great search m

 2. To the Arians indeed this way of thinking is not strange. Having once denied the Word of God, they naturally say the same evil things against his S

 3. Where then do you find excuse for such audacity, so that you do not fear that which was spoken by the Lord, ‘Whosoever shall blaspheme against the

 4. Tell us, then, is there any passage in the divine Scripture where the Holy Spirit is found simply referred to as ‘spirit’ without the addition of ‘

 5. But do you answer the question which has been put to you whether anywhere in the divine Scripture you have found the Holy Spirit called simply ‘spi

 6. But inquire also about the contents of the Gospels and the writings of the Apostles, and you will hear how there also, inasmuch as there is a great

 7. See how the Holy Spirit is denoted in all divine Scripture ! Did you, then, notice anything of this kind in the prophet? The ‘spirit’ of which the

 8. Read the sacred Scriptures, and you will find ‘spirit’ used of the meaning which is in the divine words, as Paul writes: ‘Who also made us sufficie

 9. ‘But’, say they, ‘since the text makes mention of Christ, to be consistent we must take the spirit it speaks of to be none other than the Holy Spir

 10. Accordingly, if created spirit bears this meaning, we can appropriately take the thunder which is established to be the sure word and unshakable l

 11. What is this mighty folly of theirs? Once again, where in the Scriptures have they found the Spirit referred to as an angel? I am obliged to repea

 12. Moses too knew that the angels are creatures and that the Holy Spirit is united with the Son and the Father. For when God said to him, ‘Depart, go

 13. ‘But granting this,’ they say, ‘why did the Apostle after Christ make mention not of the Holy Spirit but of the elect angels?’ In like manner we m

 14. What will they say if they hear also the Lord saying: ‘There was in a certain place a judge who feared not God and regarded not man’? Because, aft

 15. Such, it seems to me, is the meaning of the divine oracles and it refutes the evil which these irrational men speak against the Spirit. But they,

 16. We ought therefore, as I said before, to be silent on these matters and to disregard these people. But lest our silence should furnish an excuse f

 17. For this reason too, it is madness to call him a creature. If he were a creature, he would not be ranked with the Triad. For the whole Triad is on

 18. Let them presume to tell us, as they have a glib answer to everything, how the heavens were formed, and from what material, and what is their comp

 19. Since, therefore, such an attempt is futile madness, nay, more than madness !, let no one ask such questions any more, or else let him learn only

 20. But if there is such co-ordination and unity within the holy Triad, who can separate either the Son from the Father, or the Spirit from the Son or

 21. But if, in regard to order and nature, the Spirit bears the same relation to the Son as the Son to the Father, will not he who calls the Spirit a

 22. The creatures came from nothing, having a beginning from which they came into being. For, ‘In the beginning God created the heaven and the earth’

 23. He, therefore, who is not sanctified by another, nor a partaker of sanctification, but who is himself partaken, and in whom all the creatures are

 24. Further it is through the Spirit that we are all said to be partakers of God. For it says: ‘Know ye not that ye are a temple of God and that the S

 25. The Spirit, therefore, is distinct from the creatures, and is shown rather to be proper to the Son and not alien from God. As for that wise questi

 26. That the Spirit is above the creation, distinct in nature from things originated, and proper to the Godhead, can be seen from the following consid

 27. From what follows, also, we may see how the Holy Spirit is partaken and does not partake. (We must not mind repeating ourselves.) For, ‘It is impo

 28. But, beyond these sayings, let us look at the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave,

 29. Since then the Church has this foundation of faith, let these men tell us once again and let them make answer, Is God triad or dyad? If he is dyad

 30. Such absurdities meet you if you say God is dyad. But if he is triad, as indeed he is and if the Triad has been shown to be indivisible and consi

 31. This consideration also shows that the activity of the Triad is one. The Apostle does not mean that the things which are given are given different

 32. The divine Scriptures, then, consistently show that the Holy Spirit is not a creature, but is proper to the Word and to the Godhead of the Father.

 33. Dwelling as I do in a desert place, yet, because of their effrontery who have turned away from the truth, I have not heeded those who will be glad

 EPISTLE TWO—THREE

 2. This opinion of the Arians is indeed mortal and corruptible. But the argument of truth, which even they ought to ponder, runs like this: If God is

 3. When these points are thus proved, he is impious who says that the Son is a creature. For he will be compelled also to give the name of creature to

 4. Again, all things originate were not and have come into being. For, ‘He made the earth as nothing’ and, ‘Who calleth the things that are not as th

 5. Since these things are true and are written in Scripture, who does not recognize that, inasmuch as the Son has no likeness to the creatures but has

 6. In this way too we can refute the impiety of those who say that the Word of God is a creature. Our faith is in Father, Son, and Holy Spirit, as the

 7. But as they plead the passage in Proverbs, ‘The Lord created me, a beginning of his ways, for his works’, adding, ‘See, “He created” He is a creatu

 8. This character [of our faith] is from the Apostles through the Fathers. It remains that he who reads Scripture should examine and judge when it spe

 9. Then too there is that other saying, which is indeed well said, but by them ill understood—I mean: ‘Of that day or that hour knoweth no one, not ev

 Letter III. 1. Perhaps you will wonder why, when I was charged to abridge and briefly to explain the letter I had written concerning the Holy Spirit,

 2. These considerations are sufficient to dissuade anyone, be he never so contentious, from continuing to call the Spirit of God a creature, who is in

 3. Again, the Holy Spirit is called, and is, unction and seal. For John writes: ‘And as for you, the unction which ye received of him abideth in you,

 4. This the Apostle knows when he says: ‘All these worketh the one and the same Spirit, dividing to each one severally, even as he will’ and a little

 5. As it is thus written, it is clear that the Spirit is not a creature, but takes part in the act of creation. The Father creates all things through

 6. Assuredly, when he prayed for the Corinthians, he prayed in the Triad, saying: ‘The grace of the Lord Jesus Christ and the love of God and the comm

 7. In these terms the Catholic faith is expressed. But as for those who speak evil of the Spirit and call him a creature, if what we have said does no

 Epistle Four

 2. Who, when he hears these things, will still regard them as Christians, and not rather as pagans? For such things the pagans say against us in conve

 3. Once again, in the following way also, it is just for you to be questioned from the questions you ask. If the prophets speak in the Spirit of God,

 4. Thus the Spirit is not a creature but proper to the essence of the Word and proper to God in whom he is said to be. Once more, we must not shrink f

 5. These things being thus proved, he must be mad who asks, Is the Spirit also a son? But neither let any man, because this is not written, separate h

 6. For if you ask, Is the Spirit then a son?, since by our showing he is not a creature so must you ask, Is the Son then a father?, for you have

 7. These things are sufficient to refute your foolish speech. Mock no more at the Godhead. For it is the part of those who mock to ask the questions w

20. But if there is such co-ordination and unity within the holy Triad, who can separate either the Son from the Father, or the Spirit from the Son or from the Father himself? Who would be so audacious as to say that the Triad is unlike itself and diverse in nature, or that the Son is in essence foreign from the Father, or the Spirit alien from the Son? But how are these things? If one should make inquiry and ask again: How, when the Spirit is in us, the Son is said to be in us? How, when the Son is in us, the Father is said to be in us? Or how, when it is truly a Triad, the Triad is described as one? Or why, when the One is in us, the Triad is said to be in us?—let him first divide the radiance from the light, or wisdom from the wise, or let him tell how these things are. But if this is not to be done, much more is it the audacity of madmen to make such inquiries concerning God. For tradition, as we have said, does not declare the Godhead to us by demonstration in words, but by faith and by a pious and reverent use of reason. For if Paul proclaimed the saving Gospel of the Cross, ‘not in words of wisdom, but in demonstration of the Spirit and of power’; and if in Paradise he heard ‘unspeakable words which it is not lawful for a man to utter’: who can declare the holy Triad itself? Nevertheless, we can meet this difficulty, primarily by faith and then by using the illustrations mentioned above, I mean the image and the radiance, fountain and river, essence and expression. As the Son is in the Spirit as in his own image, so also the Father is in the Son. For divine Scripture, by way of relieving the impossibility of explaining and apprehending these matters in words, has given us illustrations of this kind; that it may be lawful, because of the unbelief of presumptuous men, to speak more plainly, and to speak without danger, and to think legitimately, and to believe that there is one sanctification, which is derived from the Father, through the Son, in the Holy Spirit.

As the Son is an only-begotten offspring, so also the Spirit, being given and sent from the Son, is himself one and not many, nor one from among many, but Only Spirit. As the Son, the living Word, is one, so must the vital activity and gift whereby he sanctifies and enlightens be one perfect and complete; which is said to proceed from the Father,* because it is from the Word, who is confessed to be from the Father, that it shines forth and is sent and is given. The Son is sent from the Father; for he says, ‘God so loved the world that he gave his only begotten Son.’ The Son sends the Spirit; ‘If I go away,’ he says, ‘I will send the Paraclete.’ The Son glorifies the Father, saying: ‘Father, I have glorified thee.’ The Spirit glorifies the Son; for he says: ‘He shall glorify me.’ The Son says: ‘The things I heard from the Father speak I unto the world.’ The Spirit takes of the Son; ‘He shall take of mine,’ he says, ‘and shall declare it unto you.’ The Son came in the name of the Father. ‘The Holy Spirit,’ says the Son, ‘whom the Father will send in my name.’

Τοιαύτης δὲ συστοιχίας καὶ ἑνότητος τῆς ἐν τῇ ἁγίᾳ Τριάδι οὔσης, τίς ἂν διέλοι ἢ τὸν Υἱὸν ἀπὸ τοῦ Πατρὸς, ἢ τὸ Πνεῦμα ἀπὸ τοῦ Υἱοῦ, ἢ αὐ τοῦ τοῦ Πατρός; ἢ τίς οὕτω τολμηρὸς, ὡς εἰπεῖν ἀνόμοιον καὶ ἑτεροφυῆ τὴν Τριάδα πρὸς ἑαυτὴν, ἢ ἀλλοτριοούσιον τοῦ Πατρὸς τὸν Υἱὸν, ἢ ξένον τὸ Πνεῦμα τοῦ Υἱοῦ; Πῶς δὲ ταῦτά ἐστιν; ἄν τις πά λιν ἐρωτήσειε ζητῶν· πῶς τοῦ Πνεύματος ὄντος ἐν ἡμῖν, λέγεται ὁ Υἱὸς εἶναι ἐν ἡμῖν, τοῦ τε Υἱοῦ ὄντος ἐν ἡμῖν, λέγεται ὁ Πατὴρ εἶναι ἐν ἡμῖν; ἢ πῶς ὅλως Τριάδος οὔσης, ἐν ἑνὶ σημαίνεται ἡ Τριάς; ἢ πῶς τοῦ ἑνὸς ὄντος ἐν ἡμῖν, ἡ Τριὰς ἐν ἡμῖν λέγεται; διελέτω πρῶτον αὐτὸς τὸ ἀπαύγασμα τοῦ φωτὸς, ἢ τὴν σοφίαν τοῦ σοφοῦ· ἢ εἰπάτω, πῶς ἐστι ταῦτα. Εἰ δὲ μὴ τοῦτο δύναται, πολλῷ πλέον περὶ Θεοῦ τοιαῦτα ζητεῖν μαινομένων ἐστὶ τὸ τόλμημα· ἡ γὰρ θεότης οὐκ ἐν ἀποδείξει λόγων, ὥσπερ εἴρη ται, παραδίδοται, ἀλλ' ἐν πίστει καὶ εὐσεβεῖ λογισμῷ μετ' εὐλαβείας. Εἰ γὰρ καὶ τὰ περὶ τοῦ σωτηριώδους σταυροῦ, «οὐκ ἐν σοφίᾳ λόγων, ἀλλ' ἐν ἀποδείξει πνεύματος καὶ δυνάμεως,» ἐκήρυττεν ὁ Παῦλος, «καὶ ἀῤῥήτων δὲ ῥημάτων ἤκουσεν» ἐν τῷ παραδείσῳ, «ἃ μὴ ἐξὸν ἀνθρώπῳ λαλῆσαι·» περὶ αὐτῆς τῆς ἁγίας Τριάδος τίς ἐξειπεῖν δύναται; Ὅμως δ' οὖν τὴν τοιαύτην ἀπορίαν δυνήσεταί τις θεραπεύειν προηγουμένως μὲν τῇ πίστει, ἔπειτα δὲ καὶ ἐκ τῶν προειρημένων, φημὶ δὴ, τῆς εἰκόνος καὶ τοῦ ἀπαυγάσματος, καὶ πηγῆς, καὶ ποταμοῦ, καὶ ὑποστάσεως, καὶ χαρακτῆρος. Ὥσπερ γὰρ ἐν ἰδίᾳ εἰ κόνι ἐστὶν ὁ Υἱὸς ἐν τῷ Πνεύματι, οὕτω καὶ ὁ Πατὴρ ἐν τῷ Υἱῷ. Καὶ γὰρ τὸ ἀδύνατον τῆς διὰ λόγων ἑρμηνείας, καὶ τοῦ καταλαβεῖν τὰ τοιαῦτα παραμυθουμένη ἡ θεία Γραφὴ, τοιαῦτα καὶ τὰ παραδείγματα δέδωκεν ἡμῖν, ἵν' οὕτω διὰ τὴν ἀπιστίαν τῶν τολμηρῶν λέγειν ἁπλούστερον, καὶ λέγειν ἀκινδύνως, καὶ μετὰ συγγνώμης νοεῖν ἐξῇ, καὶ πιστεύειν ἕνα εἶναι τὸν ἁγιασμὸν, τὸν ἐκ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι ἁγίῳ γινόμενον. Καὶ γὰρ ὥσπερ μονογενὴς ὁ Υἱός ἐστιν· οὕτω καὶ τὸ Πνεῦμα παρὰ τοῦ Υἱοῦ διδόμενον καὶ πεμπόμενον, καὶ αὐτὸ ἕν ἐστι καὶ οὐ πολλὰ, οὐδὲ ἐκ πολλῶν ἓν, ἀλλὰ μόνον αὐτὸ Πνεῦμα. Ἑνὸς γὰρ ὄντος τοῦ Υἱοῦ, τοῦ ζῶντος Λόγου, μίαν εἶναι δεῖ τελείαν καὶ πλήρη τὴν ἁγιαστικὴν καὶ φωτιστικὴν ζῶσαν ἐνέργειαν αὐ τοῦ καὶ δωρεὰν, ἥτις ἐκ Πατρὸς λέγεται ἐκπορεύεσθαι, ἐπειδὴ παρὰ τοῦ Λόγου τοῦ ἐκ Πατρὸς ὁμολογουμένου ἐκλάμπει, καὶ ἀποστέλλεται, καὶ δίδοται. Ἀμέλει ὁ μὲν Υἱὸς παρὰ τοῦ Πατρὸς ἀποστέλλεται· «Οὕτω» γὰρ, φησὶν, «ὁ Θεὸς ἠγάπησε τὸν κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέστειλεν.» Ὁ δὲ Υἱὸς τὸ Πνεῦμα ἀποστέλλει· «Ἐὰν» γὰρ, φησὶν, «ἐγὼ ἀπέλθω, ἀποστελῶ τὸν Παράκλητον.» Καὶ ὁ μὲν Υἱὸς τὸν Πατέρα δοξάζει, λέγων· «Πάτερ, ἐγώ σε ἐδόξασα·» τὸ δὲ Πνεῦμα δοξάζει τὸν Υἱόν· «Ἐκεῖ νος» γὰρ, φησὶν, «ἐμὲ δοξάσει.» Καὶ ὁ μὲν Υἱός φησιν· «Ἃ ἤκουσα παρὰ τοῦ Πατρὸς, ταῦτα καὶ λαλῶ εἰς τὸν κόσμον·» τὸ δὲ Πνεῦμα ἐκ τοῦ Υἱοῦ λαμβάνει· «Ἐκ τοῦ ἐμοῦ» γὰρ «λήψεται καὶ ἀναγγελεῖ ὑμῖν,» φησί. Καὶ ὁ μὲν Υἱὸς ἐν τῷ ὀνόματι τοῦ Πατρὸς ἦλθε· «Τὸ δὲ Πνεῦμα τὸ ἅγιον,» φησὶν ὁ Υἱὸς, «ὃ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου.»