All then that the Son and the Spirit have is from the Father, even their very being Greg. Naz., Orat. 25.: and unless the Father is, neither the Son nor the Spirit is. And unless the Father possesses a certain attribute, neither the Son nor the Spirit possesses it: and through the Father See Athan., Contra Arian., Orat. 3; Greg. Naz., Orat. 35. So Augustine (Contr. Max. iii. 14, De Trin. xv.). Epiphanius (Anchor.), and Gregory of Nyssa (Epist. ad Ablab.) teach that the Spirit proceeds, and is not begotten, because He is both of the Father and the Son, while the Son is only of the Father., that is, because of the Father’s existence Reading, διὰ τὸ εἶναι τὸν Πατέρα: a variant is, διὰ τὸ εἶναι αὐτὸν Πατέρα, as also in Cyrilli, De Trinitate., the Son and the Spirit exist Greg. Naz., Orat. 23., and through the Father, that is, because of the Father having the qualities, the Son and the Spirit have all their qualities, those of being unbegotten, and of birth and of procession being excepted Ibid., Orat., 25.. For in these hypostatic or personal properties alone do the three holy subsistences ὑπόστασεις; hypostases. differ from each other, being indivisibly divided not by essence but by the distinguishing mark of their proper and peculiar subsistence.