VI.  But we cannot enter into any discussion with those who do not even believe in His existence, nor with the Greek babblers (for we would not be enriched in our argument with the oil of sinners). Ps. cxli. 5.  With the others, however, we will argue thus.  The Holy Ghost must certainly be conceived of either as in the category of the Self-existent, or as in that of the things which are contemplated in another; of which classes those who are skilled in such matters call the one Substance and the other Accident.  Now if He were an Accident, He would be an Activity of God, for what else, or of whom else, could He be, for surely this is what most avoids composition?  And if He is an Activity, He will be effected, but will not effect and will cease to exist as soon as He has been effected, for this is the nature of an Activity.  How is it then that He acts and says such and such things, and defines, and is grieved, and is angered, and has all the qualities which belong clearly to one that moves, and not to movement?  But if He is a Substance and not an attribute of Substance, He will be conceived of either as a Creature of God, or as God.  For anything between these two, whether having nothing in common with either, or a compound of both, not even they who invented the goat-stag could imagine.  Now, if He is a creature, how do we believe in Him, how are we made perfect in Him?  For it is not the same thing to believe IN a thing and to believe About it.  The one belongs to Deity, the other to—any thing.  But if He is God, then He is neither a creature, nor a thing made, nor a fellow servant, nor any of these lowly appellations.