The Recognitions of Clement
There always was, there is now, and there ever shall be, that by which the first Will begotten from eternity consists; and from the first Will proceeds a second Will. After these came the world; and from the world came time: from this, the multitude of men; from the multitude the election of the beloved, from whose oneness of mind the peaceful kingdom of God is constructed. (Recognitions of Clement, book 1, Chapter 24)
Apostolic Constitutions
But we, who are the children of God and the sons of peace, do preach the holy and right word of piety, and declare one only God, the Lord of the law and of the prophets, the Maker of the world, the Father of Christ; not a being that caused Himself, or begot Himself, as they suppose, but eternal, and without original, and inhabiting light inaccessible; not two or three, or manifold, but eternally one only; not a being that cannot be known or spoken of, but who was preached by the law and the prophets; the Almighty, the Supreme Governor of all things, the All-powerful Being; the God and Father of the Only-begotten, and of the First-born of the whole creation; one God, the Father of one Son, not of many; the Maker of one Comforter by Christ, the Maker of the other orders, the one Creator of the several creatures by Christ, the same their Preserver and Legislator by Him; the cause of the resurrection, and of the judgment, and of the retribution which shall be made by Him: that this same Christ was pleased to become man, and went through life without sin, and suffered, and rose from the dead, and returned to Him that sent Him. (Book 6, Chapter 11)
“O God Almighty, unbegotten and inaccessible, who only art the true God, the God and Father of Your Christ, Your only begotten Son; the God of the Comforter, and Lord of the whole world.” (Book 8, Chapter 6)
Irenaeus – 180 AD
“And for this reason the baptism of our regeneration proceeds through these three points: God the Father bestowing on us regeneration through His Son by the Holy Spirit. For as many as carry in them the Spirit of God are led to the Word, that is to the Son; and the Son brings them to the Father; and the Father causes them to possess in corruption. Without the Spirit it is not possible to behold the Word of God, nor without the Son can any draw near to the Father for the knowledge of the Father is the Son, and the knowledge of the Son of God is through the Holy Spirit; and, according to the good pleasure of the Father, the Son ministers and dispenses the Spirit to whomsoever the Father wills and as He wills.” (Demonstration of the Apostolic Teaching 7)
Tertullian – 216 AD
“I believe that the Spirit proceeds not otherwise than from the Father through the Son” (Against Praxeas 4:1)
Origen – 229 AD
From which it most clearly follows that there is no difference in the Trinity, but that which is called the gift of the Spirit is made known through the Son, and operated by God the Father. “But all these works that one and the self-same Spirit, dividing to every one severally as He will.” – Origen, On First Principles Book 1, paragraph 7
“Now if, as we have seen, all things were made through Him, we have to enquire if the Holy Spirit also was made through Him. It appears to me that those who hold the Holy Spirit to be created, and who also admit that all things were made through Him, must necessarily assume that the Holy Spirit was made through the Logos, the Logos accordingly being older than He. And he who shrinks from allowing the Holy Spirit to have been made through Christ must, if he admits the truth of the statements of this Gospel, assume the Spirit to be uncreated. There is a third resource besides these two (that of allowing the Spirit to have been made by the Word, and that of regarding it as uncreated), namely, to assert that the Holy Spirit has no essence of His own beyond the Father and the Son. But on further thought one may perhaps see reason to consider that the Son is second beside the Father, He being the same as the Father, while manifestly a distinction is drawn between the Spirit and the Son in the passage, Matthew 12:32 Whosoever shall speak a word against the Son of Man, it shall be forgiven him, but whosoever shall blaspheme against the Holy Spirit, he shall not have forgiveness, either in this world or in the world to come. We consider, therefore, that there are three hypostases, the Father and the Son and the Holy Spirit; and at the same time we believe nothing to be uncreated but the Father. We therefore, as the more pious and the truer course, admit that all things were made by the Logos, and that the Holy Spirit is the most excellent and the first in order of all that was made by the Father through Christ. And this, perhaps, is the reason why the Spirit is not said to be God’s own Son… Our examination of this point has been somewhat extended, since we were anxious to make it clear that if all things were made by Him, then the Spirit also was made through the Word, and is seen to be one of the all things which are inferior to their Maker. This view is too firmly settled to be disturbed by a few words which may be adduced to the opposite effect. If any one should lend credence to the Gospel according to the Hebrews, where the Saviour Himself says, My mother, the Holy Spirit took me just now by one of my hairs and carried me off to the great mount Tabor, he will have to face the difficulty of explaining how the Holy Spirit can be the mother of Christ when it was itself brought into existence through the Word. But neither the passage nor this difficulty is hard to explain.” (Commentary on Gospel of John 2:6)
Gregory the Wonderworker – 265 AD
“[There is] one Holy Spirit, having substance from God, and who is manifested through the Son; image of the Son, perfect of the perfect; life, the cause of living; holy fountain; sanctity, the dispenser of sanctification; in whom is manifested God the Father who is above all and in all, and God the Son who is through all. Perfect Trinity, in glory and eternity and sovereignty neither divided nor estranged.” (Confession of Faith)
Aphrahat:
The Spirit is absent from all born of the body until they come to the regeneration of baptism. For they are endowed with the soulish spirit (from) the first birth, which (spirit) is created in man, and is immortal, as it is written, “Man became a living soul.” But in the second birth – that is, of Baptism – they receive the Holy Spirit, a particle of the Godhead, and it is immortal. When men die the soulish spirit is buried with the body and the power of sensation is taken from it. The Heavenly Spirit which they have received goes back to its own nature, to the presence of Christ. Both these facts the Apostle teaches, for he says : “The body is buried soulish, and rises spiritual.” The Spirit returns to the presence of Christ, its nature, for the Apostle says: “When we are absent from the body we are present with the Lord.” Christ’s Spirit, which the spiritual have received, goes back to the Lord’s presence; the soulish spirit is buried in its own nature, and is deprived of sensation. Demonstrations, book 6, chapter 14
Hilary of Poitiers – 357 AD
“Concerning the Holy Spirit . . . it is not necessary to speak of him who must be acknowledged, who is from the Father and the Son, his sources.” (The Trinity 2:29)
“In the fact that before times eternal your [the Father’s] only-begotten [Son] was born of you, when we put an end to every ambiguity of words and difficulty of understanding, there remains only this: he was born. So too, even if I do not grasp it in my understanding, I hold fast in my consciousness to the fact that your Holy Spirit is from you through him.” (ibid., 12:56)
Didymus the Blind – 362 AD
“As we have understood discussions… about the incorporeal natures, so too it is now to be recognized that the Holy Spirit receives from the Son that which he was of his own nature… So too the Son is said to receive from the Father the very things by which he subsists. For neither has the Son anything else except those things given him by the Father, nor has the Holy Spirit any other substance than that given him by the Son.” (The Holy Spirit 37)
Epiphanius of Salamis – 374 AD
“The Father always existed and the Son always existed, and the Spirit breathes from the Father and the Son.” (The Man Well-Anchored 75)
Basil The Great – 375 AD
“Through the Son, who is one, he [the Holy Spirit] is joined to the Father, one who is one, and by himself completes the Blessed Trinity.” (The Holy Spirit 18:45)
“[T]he goodness of [the divine] nature, the holiness of [that] nature, and the royal dignity reach from the Father through the only-begotten [Son] to the Holy Spirit. Since we confess the persons in this manner, there is no infringing upon the holy dogma of the monarchy” (ibid., 18:47).
Ambrose of Milan – 381 AD
“Just as the Father is the fount of life, so too, there are many who have stated that the Son is designated as the fount of life. It is said, for example that with you, Almighty God, your Son is the fount of life, that is, the fount of the Holy Spirit.” (The Holy Spirit 1:15:152)
“The Holy Spirit, when he proceeds from the Father and the Son, does not separate himself from the Father and does not separate himself from the Son” (The Holy Spirit 1:2:120).
Gregory of Nyssa – 382 AD
“For the plea will not avail them in their self-defense, that He is delivered by our Lord to His disciples third in order, and that therefore He is estranged from our ideal of Deity. Where in each case activity in working good shows no diminution or variation whatever, how unreasonable it is to suppose the numerical order to be a sign of any diminution or essential variation! It is as if a man were to see a separate flame burning on three torches (and we will suppose that the third flame is caused by that of the first being transmitted to the middle, and then kindling the end torch ), and were to maintain that the heat in the first exceeded that of the others; that that next it showed a variation from it in the direction of the less; and that the third could not be called fire at all, though it burnt and shone just like fire, and did everything that fire does.” – On The Holy Spirit (Against The Macedonians)
“We confess that, save His being contemplated as with peculiar attributes in regard of Person, the Holy Spirit is indeed from God, and of the Christ, according to Scripture , but that, while not to be confounded with the Father in being never originated, nor with the Son in being the Only-begotten, and while to be regarded separately in certain distinctive properties, He has in all else, as I have just said, an exact identity with them.” – On The Holy Spirit (Against The Macedonians)
“[The] Father conveys the notion of unoriginate, unbegotten, and Father always; the only-begotten Son is understood along with the Father, coming from him but inseparably joined to him. Through the Son and with the Father, immediately and before any vague and unfounded concept interposes between them, the Holy Spirit is also perceived conjointly.” (Against Eunomius 1)
Augustine – 408-416 AD
“[I]t must be confessed that the Father and the Son are the principle of the Holy Spirit, not two principles, but just as the Father and the Son are one God… relative to the Holy Spirit, they are one principle.” (The Trinity 5:14:15)
“[The one] from whom principally the Holy Spirit proceeds is called God the Father. I have added the term ‘principally’ because the Holy Spirit is found to proceed also from the Son” (ibid., 15:17:29).
“Why, then, should we not believe that the Holy Spirit proceeds also from the Son, when he is the Spirit also of the Son? For if the Holy Spirit did not proceed from him, when he showed himself to his disciples after his resurrection he would not have breathed upon them, saying, ‘Receive the Holy Spirit’ [John 20:22]. For what else did he signify by that breathing upon them except that the Holy Spirit proceeds also from him.” (Homilies on John 99:8)
Cyril of Alexandria – 424 AD
“Since the Holy Spirit when he is in us effects our being conformed to God, and he actually proceeds from the Father and Son, it is abundantly clear that he is of the divine essence, in it in essence and proceeding from it” (Treasury of the Holy Trinity, thesis 34).
“[T]he Holy Spirit flows from the Father in the Son” (ibid.).
Maximus the Confessor – 600s AD
“By nature the Holy Spirit in his being takes substantially his origin from the Father through the Son who is begotten.” (Questions to Thalassium 63)