The original Greek of the following translation is available in Hugo Laemmer’s Scriptorum Graeciae Orthodoxae Bibliotheca Selecta, tomus primus (Freiburg-im-Breisgau, 1866), pp. 484-491.

Epigraph II

Since there are people who refuse to accept the patristic citations that make it clear that the Spirit is from the Father through the Son, the following patristic citations have also been collected, showing that the Son is from the Father directly and without mediation. And this confirms those citations which showed that the Spirit is through the Son. For if the Spirit were not through the Son, why wouldn’t he also be said to be from the Father in an unmediated way?

Basil the Great, in the second of his books Against Eunomius, which begins, “Accordingly, in those discourses concerning the God of all …,” [485] says:

“The Father has no origin; the origin of the Son is the Father; between these, there is no mean term. How then is he not that which was from the beginning, he who possesses nothing as his own presupposition except him from whom he possesses being, who surpasses him by no interval of time, but takes precedence in respect of cause? If then the communion of the Son with God the Father has been shown to be eternal, with our intellect passing from the Son to the Father by way of no gap, but connecting Son to Father uninterruptedly — what additional thing does he still leave for their wicked blasphemy, he who is separated [from the Father] by no mean term?”
2:1 ❖ Basil of Caesarea, Adversus Eunomium II.12; PG 29, 593 C.

The same father, in his Letter to the Canonicae, which begins, “As much as the sorrowful report formerly grieved us …,” says:

“For if [486] the Spirit is above God, he is not from God. But if he is from God, how is he older than the one from whom he is? But neither is he before the Only-begotten: for there is no mean between Son and Father.”
2:2 ❖ Basil of Caesarea, Epistola 52.4; PG 32, 396 B.

Gregory of Nyssa, in the first of his antirrhetics Against Eunomius, which begins, “It was not, it appears, from a desire to help everyone …,” says:

“The Father is understood to be without beginning, and unbegotten, and always Father; from him, in a direct, uninterrupted way, the Only-begotten Son is understood together with the Father; and through him and with him, before any empty and insubsistent concept has had the chance to interpose, straightway the Holy Spirit also [487] is conjointly understood; he does not fall short of the Son in terms of existence, such that the Only-begotten might ever be understood without the Spirit, but is from the God of all, having that same thing also as cause of his being, from which the Only-begotten, too, is a Light; and he has shone out through the true Light; he is not divided from the Father or the Son either by interval or by any difference of nature.”
2:3 ❖ Gregory of Nyssa, Contra Eunomium I.378; PG 45, 369 A.

The same father in his Against Eunomius, book four (three), which begins, “It is, perhaps, time to examine in our discourse that account of the nature of the ‘product of generation’ which is the subject of his ridiculous philosophizing,” says:

“Since we too [488] confess the close connection and relation of the Son with the Father, such that nothing interposes itself between them….”
2:4 ❖ Gregory of Nyssa, Contra Eunomium, III, 2, 118.

The same father in Against Eunomius, book eight (seven), which begins, “These, then are the strong points of Eunomius’ case,” says:

“For neither does this immediate conjunction exclude the ‘willing’ of the Father, in the sense that he had a Son without choice, by some necessity of his nature.”
2:5 ❖ Gregory of Nyssa, Contra Eunomium, III, 6, 16.

And a little later:

“The conjunction of the Son with the Father is without any intermediary, and the will, which is always present in the good Nature, is not expelled from this inseparable conjunction.”
2:6 ❖ Gregory of Nyssa, Contra Eunomium, III, 6, 18.

St. Cyril in one of the chapters of his Thesaurus, book one, says:

“The Father begets the Son without any intermediary.”
2:7 ❖ Cyril of Alexandria, De SS. Trinitate dialogus i; PG 75, 309 C.

[489] The same father in his Commentary on the Gospel according to John, on the words, “The same was in the beginning with God” (John 1:2), says:

“The Son is in God the Father in an unmediated, direct way.”
2:8 ❖ Cyril of Alexandria, In Joannis evangelium, lib. 1, cap. 4; PG 73, 69 B.

The same father on the words “All things were made by him” (John 1:3) says:

“And we conceive of the Father as co-present with the Son, by reason of unchangeableness of essence and his entire kinship and the absence of any medium towards his natural procession from him.”
2:9 ❖ Cyril of Alexandria, In Joannis evangelium, lib. 1, cap. 5; PG 73, 80 C-D.

And a little after this:

“For the Son is Word and Wisdom, by reason of these being, immediately and without any intervention, from the mind and in the mind, and because of the reciprocal interpenetration, one might say, of both of the things signified.”
2:10 ❖ Cyril of Alexandria, In Joannis evangelium, lib. 1, cap. 5; PG 73, 81 D.

[490] St. Epiphanius, in his Oration on the Great Sabbath, which begins, “What is it today …?” says:

“In the midst of the two living creatures one recognizes Jesus the divine Child, in the midst of two who live, Father and Spirit, [he is] Life from Life, recognized as Life by nature.”
2:11 ❖ Epiphanius of Salamis, Homilia in divini corporis sepulturam II [sp.]; PG 43, 441 C.

St. Cyril in his Dialogues with Hermias, book six, says:

“We then, following the faith of the holy writings, and as though keeping to the wagon-trails of the wise, say that the Son is himself, without mediation and directly, the power of God the Father.”
2:12 ❖ Cyril of Alexandria, De SS. Trinitate dialogus vi; PG 75, 1052 B.

[491] Theodore, presbyter of Raïthu, in his dogmatic oration which begins, “I think it absurd, and I think so with good reason,” quite a long ways after this says:

“God, as I earlier began to say, is called ‘Spirit,’ and God is called ‘Holy,’ but when the two names are taken together, they apply in a special way to the one called the ‘Holy Spirit,’ just as the appellation ‘the Son’ applies to the one who is from the cause in an unmediated way.”
2:13 ❖ Anastasius of Antioch, De SS. Trinitate 22; PG 89, 1325 B.


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