On the Reasons of the Holy Spirit, Book II

And whoever denies that it is so is in a great and absurd error. Whoever wishes to be well confirmed in these matters should read the aforementioned books. By the same reasons are exploded the Metangismonites and the Arians, who posit an inequality of the persons, and, as if placing a vessel within a vessel, constitute the Son as lesser than the Father. For whoever can do anything, if he knows or is wise less than he can, is impotent and imperfect, and if he wills less than he can or knows, he is envious or malevolent, which is repugnant to God. Therefore, in God, there is equal power of wisdom, and equal will or love of wisdom. Just as the whole thing to be done by a man is in the mind, the whole is in the word or explanation, and the whole is in the work, and there is nothing prior or posterior between the acting, but all those persons are mutually co-equal to each other. Exploded similarly is the error of the Greek Church, which affirms that the Holy Spirit proceeds from the Father only. For unless He also proceeded from the Son, nothing could be done. For the will of any one thing, whatever it may be, cannot exist unless it is derived from the power of acting through wisdom. For how could I will what I can do unless I understand this very thing? It cannot happen; wherefore it is necessary that the Holy Spirit proceed from the Father and the Son. Just as light must proceed from the wick, the lamp, and the oil, tallow, or wax before it shines. For it does not proceed simply from the wick, nor from the tallow, but from both. Thus, the ray proceeds from the center of the sun, and heat and power proceed from the center and the rays, and so it is in the whole of nature. Also expelled is the impiety of the Alogians, who say that God does not have a Word. For it is impossible for power to act on anything without knowledge and the explanation of itself. Let them argue as they wish about the word logos Word/Reason. For they are