That the Holy Spirit is the image of the Son.
On the authority of Sacred Scripture it is established, according to the interpretation of the Greek doctors as noted above, 
that the Holy Spirit is the image of the Son. They interpret what is said in Romans 8:29: Those whom he foreknew he predestined to be conformed to the image of his Son”, and in 1 Cor. 15: 49: Just as we have borne the image of the man of dust, so we shall also bear the image of the man of heaven, as meaning that the image of the Son is the Holy Spirit. This is why Athanasius in his letter to Serapion, speaking in the person of the Son, says: “Receive my very own image, the Holy Spirit of knowledge.” And Gregory of Caesarea says: “The Holy Spirit is the perfect image of the Son.” It is well known, however, that an image derives from that of which it is the image. From the fact, therefore, that the Holy Spirit is the image of the Son, it follows that the Holy Spirit is from the Son.
One might indeed object that he is the image of the Son in so far as he is likened to the Son on the basis of some effect which he brings about jointly with the Son, or because he is from the Father just as the Son is. But on the basis of texts of the saints which state that the Holy Spirit is the natural image of the Son this is excluded. For he could not be called the natural image of the Son, except in so far as he is likened to the Son in nature, receiving his nature from the Son. For the form of the image must always be derived from the form of that of which it is the image.
This is why Athanasius in the aforementioned letter says” “As God made himself consubstantial with the Church by assuming her form in himself, so he sealed her divinely and superabundantly with his own image, namely, the Holy Spirit by nature existing of his essence.” And in his Thesaurus Cyril says: “He who receives the natural image of the Son, that is, the Holy Spirit, through the Son truly possesses the same Son and the Father of the Son. How, therefore, could the Holy Spirit be numbered among creatures since he is the natural and incommunicable image of the Son of God?” And Basil writing against Eunomius says: “The natural image of the Son is his breath, the Spirit.”
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