The Divinity of the Holy Spirit

"the Holy Spirit was called his brother." They make themselves unlike one another, but the truth is toward them.

It is written that the Son is only-begotten, because he alone is begotten from the hypostasis of the Father and is not proceeding, as the Holy Spirit is; and so as to exclude the blasphemies of heretics saying he is a creature and a son, like us. And it is written that the Holy Spirit is one and only, because he alone proceeds uniformly from the hypostasis of God and Father and is not begotten, as the Son is; and so as to imply that he is not a creature, unlike other spirits.

For the one is not two, nor is the Spirit of the Father's essence foreign, nor is it separated from the union toward the one; nor does it have a connection to that one, or another more conjoined or closer to himself; nor is a number added to the unity of essence, nor is it arranged with those who were brought forth, those who happen to have brought forth all things with the Father and the Son. Therefore, the one Holy Spirit cannot be unlike the one Father or the one Son, nor like the multitude of spirits.

For just as there is one God, one Father, and one true Son, we are called gods and sons through his goodness and abundance—not being gods in truth—according to: 'I said: You are gods and all of you are sons of the Most High' (Psalm 82:6), so just as there is one and only Holy Spirit of truth, many spirits are called, not being in nature spirits of God.

Not seeing and considering how they might seem to be saying something that fits with the theologians, they do not hesitate to bring forward other harmful things. And may I, before hearing the whole word, be rebuked if not even one of them is found to harm their good. For he will find that they speak, acting contrary to the opinion of the divinely inspired men, who had the distinction regarding this matter from God by way of a gift. For they say: if God the Holy...

A Spirit is either Father or Son; if it is none of these, it is not God, just as other spirits are not. Therefore, we must answer them thus: just as the Father is God not because he is a father, but because of his divine nature, and the Son is not because he is an accidental son, but because he is the Son of God the Word and necessarily exists by his divine nature, so also the Holy Spirit is God, not simply because he is a spirit, but because he is the one and only Holy Spirit of God and exists by his divine nature, as was foreordained.

And just as hearing 'one is God' (Deut 6:4) and 'you shall worship the Lord your God and him alone' (Deut 6:13), we believe and worship and adore the only-begotten Word to be God equal to the Father; and in the same way we hold regarding the Holy Spirit. For regarding Him, to whom we were commanded in the decree concerning the incorruptible baptism, from which the constitution of our whole life and religion is suspended, we were commanded to unite Him with the Father and the Son, and to worship and adore and honor Him together and to minister to Him. For this is the spiritual worship, as Paul wrote: 'that you present your bodies as a living sacrifice, holy, pleasing to God, the spiritual worship' (Rom 12:1).

And in the same way that the Apostle, having prophesied that the Son alone is both wise and possesses immortality, we believe the Son likewise possesses immortality and is wise, being unchangeable in essence to the Father, and being His Word and eternal life, as it is written that they exist; so also regarding the Holy Spirit. For he does not have immortality and wisdom by grace or gift, like the ministering spirits, but has it by nature; for he is a Spirit of wisdom. For it has been written: 'No one knows the things of the only wise one, except his own Spirit' (1 Cor 2:11). For if he had granted these things to be so otherwise, they would strike at God.