Athanasius Theol., De synodis Arimini in Italia et Seleuciae in Isauria
27, 3
βουλῆς τοῦ πατρὸς οὔτε ἔβρεξεν ἀφ' ἑαυτοῦ, ἀλλὰ παρὰ κυρίου αὐθεντοῦντος δηλαδὴ τοῦ
πατρός, οὔτε κάθηται ἐκ δεξιῶν ἀφ' ἑαυτοῦ, ἀλλ' ἀκούει λέγοντος τοῦ πατρός· «κάθου
ἐκ δεξιῶν μου».
Εἴ τις τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα ἓν πρόσωπον λέγει,
ἀνάθεμα ἔστω.
Εἴ τις τὸ πνεῦμα τὸ ἅγιον παράκλητον λέγων τὸν ἀγέννητον λέγοι θεόν,
ἀνάθεμα ἔστω.
Εἴ τις, ὡς ἐδίδαξεν ἡμᾶς ὁ κύριος, μὴ ἄλλον λέγοι τὸν παράκλητον παρὰ τὸν
υἱόν· εἴρηκε γὰρ «καὶ ἄλλον παράκλητον πέμψει ὑμῖν ὁ πατὴρ ὃν ἐρωτήσω ἐγώ», ἀνά-
θεμα ἔστω.
Εἴ τις τὸ πνεῦμα τὸ ἅγιον μέρος λέγοι τοῦ πατρὸς ἢ τοῦ υἱοῦ, ἀνάθεμα ἔστω.
Origin Com. John
Book 2, ch 10 §75
δ' ἂν βλασφημήσῃ εἰς τὸ ἅγιον πνεῦμα, οὐχ ἕξει ἄφεσιν οὔτε
ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι».
Ἡμεῖς μέντοι γε τρεῖς ὑποστάσεις πειθόμενοι τυγχά-
νειν, τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα, καὶ
ἀγέννητον μηδὲν ἕτερον τοῦ πατρὸς εἶναι πιστεύοντες, ὡς
εὐσεβέστερον καὶ ἀληθὲς προσιέμεθα τὸ πάντων διὰ τοῦ λόγου
γενομένων τὸ ἅγιον πνεῦμα πάντων εἶναι τιμιώτερον, καὶ
τάξει <πρῶτον> πάντων τῶν ὑπὸ τοῦ πατρὸς διὰ Χριστοῦ
γεγενημένων.
What are the implications of the bold text? Is there any English exegetical literature on this? Particularly interested in statements that link τὸ πνεῦμα τὸ ἅγιον and ἀγέννητον.
What I have already found:
http://www.myriobiblos.gr/texts/english ... begot.html
postscript:
Matthew,
This is perhaps an acceptable model for a word-study.