Chapter V.
Therefore, as the Father and the Son are the life and the giver of life, the light and the illuminator, the good and the goodness, the holy and the holiness (Rom. VIII, 15): here is the Spirit of adoption, here is the one who distributes his gifts to each one according to his will (I Cor. XII, 11): here is the Spirit of wisdom and understanding, of knowledge and piety, of counsel and power, and of the fear of God (Isa. XI, 2): here is the Holy Spirit, through whom the Father is known, and the Son is glorified; and by whom alone he is known, and who alone knows all things through the unity of nature: this is the one of whom the Son said: And my Father will give good things to those who ask of him (Matt. VII, 11), that is, either himself or all his graces. Just as therefore the Lord Christ is called the Word, and Power, and Wisdom, and Justice, and Pearl, and Light, and Way, and Resurrection, and the other things that are written about Him, so also the Holy Spirit is called the Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, and Fear, as it has already been said. Not, however, that He is different according to the differences of names, but that He is one and the same source and principle of all virtues, who always dwelt in the Lord Christ, as being a sharer in His own nature. These are the seven eyes, which in the prophet Zachariah are said to be in one stone (Zech. III, 9), that is, they are said to be in the Lord Christ. Each has its own immovability, but there is one worship, one reverence, one sanctification, always of the Father and the Son and the Holy Spirit. For it is not fitting for the Son to be lacking to the Father, or for the Holy Spirit to be lacking to the Son, as impious heretics falsely claim. Therefore, let us, being aware of these things, keep the good purpose which we have received from the holy Fathers. Let us adore the Father and the Son and the Holy Spirit, understanding the Father in the Son, and the Son in the Holy Spirit: distinguishing before we unite, and uniting before we distinguish: venerating unity in the Trinity, and confessing Trinity in unity. Therefore, the entire Holy Trinity must be adored by us; because it is entirely regal, because it is of one power, and of one glory above the world, above time, uncreated, invisible, incomprehensible, unfathomable: the order in itself is known only by itself; but it is equally adored by us. In the invisible and ineffable Holy Trinity, we ought to understand nothing as so proper, so fixed, as peace and quiet. For there is no discord in the nature of God, since it is perceived that it cannot be dissolved, being always peace and charity. For if four substances, namely, heat, blood, phlegm, and moisture, make a human being, and yet there is only one human being; how do you not understand the Trinity in unity, or unity in the Trinity? Therefore, God the Father omnipotent, having omnipotent Word and Spirit, is above human understanding, and beyond what can be thought, incomprehensible and eternal: whom then, as much as the weakness of our nature allows, we can recognize; when we know the Lord Christ, who is his form, and the only begotten Son; for as he himself says: He who has seen the Son, has also seen the Father, who sent him, and who is in him, and who remains in him (John 14:9); and again: And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3). Therefore, the omnipotent Father obtained the name of Father through the Son; for no one can be a father or be called a father without a son, nor can a son exist without a father. However, it is honorable to confess that the only-begotten Son of God, the Word, and wisdom, and his Holy Spirit are substantially equal to the Father in all respects. For who has truly assigned a color, form, or size to the Word and wisdom, in accordance with wisdom, and to the Holy Spirit; so that he may require degrees and establish orders, where all invisible things remain perpetually united and peaceful?