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 consistent—then its holiness must be one, and its eternity one, and its immutable nature. For as the faith in the Triad, which has been delivered to us, joins us to God; and as he who takes anything away from the Triad, and is baptized in the name of the Father alone, or in the name of the Son alone, or in the Father and the Son without the Holy Spirit, receives nothing, but remains ineffective and uninitiated, both himself and he who is supposed to initiate him (for the rite of initiation is in the Triad); so he who divides the Son from the Father, or who reduces the Spirit to the level of the creatures, has neither the Son nor the Father, but is without God, worse than an unbeliever, and anything rather than a Christian. And justly so. For as baptism, which is given in Father, Son, and Holy Spirit, is one; and as there is one faith in the Triad (as the Apostle said); so the holy Triad, being identical with itself and united within itself, has in it nothing which belongs to things originate. This is the indivisible unity of the Triad; and faith therein is one. But if, from the new discovery you Tropici have made, it is not so; if you have dreamed dreams of calling the Holy Spirit a creature—then you no longer have one faith and one baptism, but two, one in the Father and the Son, another in an angel who is a creature. There is no security or truth left you. For what communion can there be between that which is originate and that which creates? What unity between the lower creatures and the Word who created them? Knowing this, the blessed Paul does not divide the Triad as you do; but, teaching its unity, when he wrote to the Corinthians concerning things spiritual, he finds the source of all things in one God, the Father, saying: ‘There are diversities of gifts, but the same Spirit. And there are diversities of ministrations, but the same Lord. And there are diversities of workings, but the same God who worketh all things in all.’ The gifts which the Spirit divides to each are bestowed from the Father through the Word. For all things that are of the Father are of the Son also; therefore those things which are given from the Son in the Spirit are gifts of the Father. And when the Spirit is in us, the Word also, who gives the Spirit, is in us, and in the Word is the Father. So it is as it is said: ‘We will come, I and the Father, and make our abode with him.’u For where the light is, there is also the radiance; and where the radiance is, there also is its activity and lambent grace. This again the Apostle teaches, when he wrote to the Corinthians, in the second letter as well, saying: ‘The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.’ For this grace and gift that is given is given in the Triad, from the Father, through the Son, in the Holy Spirit. As the grace given is from the Father through the Son, so we can have no communion in the gift except in the Holy Spirit. For it is when we partake of him that we have the love of the Father and the grace of the Son and the communion of the Spirit himself.

Τοιαῦτα μὲν οὖν ὑμῖν ἄτοπα ἐκ τοῦ δυάδα λέγειν ἀπαντᾷ. Εἰ δὲ Τριάς ἐστιν, ὥσπερ οὖν καὶ ἔστι, δέδεικται δὲ ἀδιαίρετος οὖσα καὶ οὐκ ἀνόμοιος· ἀνάγκη μίαν ταύτης εἶναι τὴν ἁγιότητα, καὶ μίαν ταύτης τὴν ἀϊδιότητα, καὶ τὴν τῆς ἀτρεψίας φύσιν. Ὥσπερ γὰρ ἡ ὡς αὐτὴν παραδεδομένη πίστις μία ἐστὶ, καὶ αὕτη συνάπτει τῷ Θεῷ, ὁ δὲ ὑπεξαιρούμενός τι τῆς Τριάδος, καὶ ἐν μόνῳ τῷ τοῦ Πατρὸς ὀνόματι βαπτιζόμενος, ἢ ἐν μόνῳ τῷ ὀνόματι τοῦ Υἱοῦ, ἢ χωρίς γε τοῦ Πνεύματος ἐν Πατρὶ καὶ Υἱῷ, οὐδὲν λαμβάνει, ἀλλὰ κενὸς καὶ ἀτελὴς αὐτός τε καὶ ὁ δοκῶν διδόναι διαμένει· ἐν τῇ Τριάδι γὰρ ἡ τελείωσίς ἐστιν· οὕτως ὁ διαιρῶν τὸν Υἱὸν ἀπὸ τοῦ Πατρὸς, ἢ τὸ Πνεῦμα κατάγων εἰς τὰ κτίσματα, οὔτε τὸν Υἱὸν ἔχει οὔτε τὸν Πατέρα, ἀλλ' ἔστιν ἄθεος καὶ ἀπίστου χείρων, καὶ πάντα μᾶλλον ἢ Χριστιανός· καὶ δικαίως γε. Καθάπερ γὰρ ἕν ἐστι τὸ βάπτισμα ἐν Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι διδόμενον, καὶ μία πίστις ἐστὶν εἰς αὐτὴν, ὡς εἶπεν ὁ Ἀπόστολος· οὕτως ἡ ἁγία Τριὰς, ἡ αὐτὴ οὖσα ἑαυτῇ, καὶ ἡνωμένη πρὸς ἑαυτὴν, οὐδὲν ἔχει ἐν ἑαυτῇ τῶν γενη τῶν· καὶ αὕτη τῆς Τριάδος ἡ ἀδιαίρετος ἑνότης, καὶ μία ἡ εἰς ταύτην πίστις ἐστίν. Εἰ δὲ κατὰ τὴν ὑμῶν τῶν Τροπικῶν ἐπεξεύρεσιν οὐχ οὕτως ἐστὶν, ἀλλ' ἐνυπνιάσθητε κτίσμα λέγειν τὸ Πνεῦμα τὸ ἅγιον· οὐκέτι μία πίστις ἐστὶν ὑμῶν, οὐδὲ ἓν βάπτισμα, ἀλλὰ δύο· ἓν μὲν εἰς Πατέρα καὶ Υἱόν· ἕτε ρον δὲ εἰς ἄγγελον κτίσμα ὄντα· καὶ οὐδὲν λοιπὸν ὑμῶν ἀσφαλὲς οὐδὲ ἀληθές. Ποία γὰρ κοινωνία γενητῷ καὶ δημιουργῷ; Ἢ ποία ἑνότης τοῖς κάτω κτίσμασι καὶ τῷ ταῦτα δημιουργήσαντι Λόγῳ; Τοῦτο εἰδὼς ὁ μακάριος Παῦλος, οὐ διαιρεῖ τὴν Τριάδα, ὥσπερ ὑμεῖς, ἀλλὰ τὴν ἑνότητα ταύτης δι δάσκων ἔγραψε Κορινθίοις περὶ τῶν πνευματικῶν, καὶ τὰ πάντα εἰς ἕνα Θεὸν τὸν Πατέρα ἀνακεφαλαιοῖ λέγων· «∆ιαιρέσεις δὲ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.» Ἃ γὰρ τὸ Πνεῦμα ἑκάστῳ διαιρεῖ, ταῦτα παρὰ τοῦ Πατρὸς διὰ τοῦ Λόγου χορηγεῖται. Πάντα γὰρ τὰ τοῦ Πα τρὸς, τοῦ Υἱοῦ ἐστι· διὸ καὶ τὰ παρὰ τοῦ Υἱοῦ ἐν Πνεύματι διδόμενα τοῦ Πατρός ἐστι χαρίσματα. Καὶ τοῦ Πνεύματος δὲ ὄντος ἐν ἡμῖν, καὶ ὁ Λόγος ὁ τοῦτο διδούς ἐστιν ἐν ἡμῖν, καὶ ἐν τῷ Λόγῳ ἐστὶν ὁ Πατήρ· καὶ οὕτως ἐστὶ τὸ, «Ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ, καὶ μονὴν παρ' αὐτῷ ποιήσομεν,» καθάπερ εἴρηται. Ἔνθα γὰρ τὸ φῶς, ἐκεῖ καὶ τὸ ἀπαύγασμα· καὶ ἔνθα τὸ ἀπαύγασμα, ἐκεῖ καὶ ἡ τούτου ἐνέργεια καὶ αὐγοειδὴς χάρις. Καὶ τοῦτο πάλιν δι δάσκων ὁ Παῦλος ἔγραφεν αὖθις Κορινθίοις καὶ ἐν τῇ δευτέρᾳ Ἐπιστολῇ λέγων· «Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος, μετὰ πάντων ὑμῶν.» Ἡ γὰρ διδομένη χάρις καὶ δωρεὰ ἐν Τριάδι δίδοται παρὰ τοῦ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι ἁγίῳ. Ὥσπερ γὰρ ἐκ τοῦ Πατρός ἐστι δι' Υἱοῦ ἡ δι δομένη χάρις, οὕτως οὐκ ἂν γένοιτο κοινωνία τῆς δόσεως ἐν ἡμῖν, εἰ μὴ ἐν τῷ Πνεύματι τῷ ἁγίῳ. Τούτου γὰρ μετέχοντες, ἔχομεν τοῦ Πατρὸς τὴν ἀγάπην, καὶ τοῦ Υἱοῦ τὴν χάριν, καὶ αὐτοῦ τοῦ Πνεύματος τὴν κοινωνίαν.