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 instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. “I praise you,” it is said, “that ye remember me in all things, and keep the ordinances as I delivered them to you;”  1  1 Cor. xi. 2. and “Hold fast the traditions which ye have been taught whether by word, or our Epistle.”  2  2 Thess. ii. 15. One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time. If, as in a Court of Law, we were at a loss for documentary evidence, but were able to bring before you a large number of witnesses, would you not give your vote for our acquittal? I think so; for “at the mouth of two or three witnesses shall the matter be established.”  3  Deut. xix. 15. And if we could prove clearly to you that a long period of time was in our favour, should we not have seemed to you to urge with reason that this suit ought not to be brought into court against us? For ancient dogmas inspire a certain sense of awe, venerable as they are with a hoary antiquity. I will therefore give you a list of the supporters of the word (and the time too must be taken into account in relation to what passes unquestioned). For it did not originate with us. How could it? We, in comparison with the time during which this word has been in vogue, are, to use the words of Job, “but of yesterday.”  4  Job viii. 9. I myself, if I must speak of what concerns me individually, cherish this phrase as a legacy left me by my fathers. It was delivered to me by one  5  i.e. Dianius, bp. of the Cappadocian Cæsarea, who baptized St. Basil c. 357 on his return from Athens, and ordained him Reader. He was a waverer, and signed the creed of Ariminum in 359; Basil consequently left him, but speaks reverentially of him in Ep. 51. who spent a long life in the service of God, and by him I was both baptized, and admitted to the ministry of the church. While examining, so far as I could, if any of the blessed men of old used the words to which objection is now made, I found many worthy of credit both on account of their early date, and also a characteristic in which they are unlike the men of to-day—because of the exactness of their knowledge. Of these some coupled the word in the doxology by the preposition, others by the conjunction, but were in no case supposed to be acting divergently,—at least so far as the right sense of true religion is concerned.

[71] Πρός γε μὴν τὸ ἀμάρτυρον καὶ ἄγραφον εἶναι τὴν σὺν τῷ Πνεύματι δοξολογίαν, ἐκεῖνο λέγομεν: ὅτι εἰ μὲν μηδὲν ἕτερον ἄγραφον, μηδὲ τοῦτο παραδεχθήτω: εἰ δὲ τὰ πλεῖστα τῶν μυστικῶν ἀγράφως ἡμῖν ἐμπολιτεύεται, μετὰ πολλῶν τῶν ἑτέρων καὶ τοῦτο παραδεξόμεθα. Ἀποστολικὸν δὲ οἶμαι καὶ τὸ ταῖς ἀγράφοις παραδόσεσι παραμένειν. «Ἐπαινῶ γάρ, φησίν, ὑμᾶς, ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν, τὰς παραδόσεις κατέχετε.» Καὶ τό: «Κρατεῖτε τὰς παραδόσεις ἃς παρελάβετε, εἴτε διὰ λόγου, εἴτε δι' ἐπιστολῆς»: ὧν μία ἐστὶ καὶ ἡ παροῦσα αὕτη, ἣν οἱ ἐξ ἀρχῆς διαταξάμενοι παραδιδόντες τοῖς ἐφεξῆς, συμπροϊούσης ἀεὶ τῷ χρόνῳ τῆς χρήσεως, διὰ μακρᾶς τῆς συνηθείας ταῖς ἐκκλησίαις ἐγκατερρίζωσαν. Ἆρ' οὖν εἰ ὡς ἐν δικαστηρίῳ τῆς διὰ τῶν ἐγγράφων ἀποδείξεως ἀποροῦντες, μαρτύρων ὑμῖν πλῆθος παραστησαίμεθα, οὐκ ἂν τῆς ἀφιείσης παρ' ὑμῶν ψήφου τύχοιμεν; Ἐγὼ μὲν οὕτως οἶμαι: «Ἐπὶ στόματος γὰρ δύο καὶ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα.» Εἰ δὲ καὶ τὸν πολὺν χρόνον πρὸς ἡμῶν ὄντα ἐναργῶς ὑμῖν ἐπεδείκνυμεν, οὐκ ἂν ἐδόξαμεν ὑμῖν εἰκότα λέγειν, μὴ εἶναι καθ' ἡμῶν τὴν δίκην εἰσαγώγιμον ταύτην; Δυσωπητικὰ γάρ πως τὰ παλαιὰ τῶν δογμάτων, οἱονεὶ πολιᾷ τινι τῇ ἀρχαιότητι τὸ αἰδέσιμον ἔχοντα. Ἀπαριθμήσομαι οὖν ὑμῖν τοὺς προστάτας τοῦ λόγου _συμπαραμετρεῖται δὲ πάντως κατὰ τὸ σιωπώμενον καὶ ὁ χρόνος_: οὐ γὰρ ἐξ ἡμῶν ὥρμηται πρῶτον. Πόθεν; χθιζοί τινες ὄντως ἡμεῖς, κατὰ τὸν τοῦ Ἰὼβ λόγον, πρός γε τοσοῦτον χρόνον, τὸν τῆς συνηθείας ταύτης ἡλικιώτην. Ἐγὼ μὲν οὖν αὐτός, εἰ χρή με τοὐμὸν ἴδιον εἰπεῖν, ὥσπερ τινὰ κλῆρον πατρῷον τὴν φωνὴν ταύτην διαφυλάττω, παραλαβὼν παρὰ ἀνδρὸς μακρὸν ἐν τῇ λειτουργίᾳ τοῦ Θεοῦ διαζήσαντος χρόνον, δι' οὗ καὶ ἐβαπτίσθην, καὶ τῇ ὑπηρεσίᾳ τῆς Ἐκκλησίας προσήχθην. Ἀναζητῶν δὲ κατ' ἐμαυτὸν εἴ τις ἄρα τῶν παλαιῶν καὶ μακαρίων ἀνδρῶν ἐχρήσατο ταύταις ταῖς νῦν ἀντιλεγομέναις φωναῖς, πολλοὺς εὗρον καὶ τῇ ἀρχαιότητι τὸ ἀξιόπιστον ἔχοντας, καὶ τῇ τῆς γνώσεως ἀκριβείᾳ οὐ κατὰ τοὺς νῦν ὄντας: ὧν οἱ μὲν τῇ προθέσει, οἱ δὲ τῷ συνδέσμῳ κατὰ τὴν δοξολογίαν τὸν λόγον ἑνώσαντες, οὐδὲν διάφορον δρᾶν, ὥς γε πρὸς τὴν ὀρθὴν τῆς εὐσεβείας ἔννοιαν, ἐνομίσθησαν.