If we accept that reading then the Son of God did not make the heavens and the host of the heavens but the Holy Spirit did. I have never heard that teaching.
and you haven't heard it here.
"By the Word of the Lord were the heavens made; and all the host of them by the Breath [Spirit] of His mouth" (Ps. 33.6)
In my reading, actually the reading of my Church, the Word creates by the Spirit of His mouth [being the mouth of the Son] which would fit with the following which we keep ignoring:
9 St Gregory of Nyssa writes: "The Holy Spirit is said to be of the Father and it is attested that he is of the Son. St Paul says: 'Anyone who does not have the Spirit of Christ does not belong to him' (Rom 8:9). So the Spirit who is of God (the Father) is also the Spirit of Christ. However, the Son who is of God (the Father) is not said to be of the Spirit: the consecutive order of the relationship cannot be reversed" (Fragment In orationem dominicam, quoted by St John Damascene, PG 46. 1109 BC).
My, rather fixed on St. Gregory are we. Rather odd that it doesn't survive in his works, but only in a attribution in St. John of Damascus.
The Greek is
Ο τε γαρ Υισος εκ του Πατρος εξηλθεν, καθως φησιν η Γραφη, και το Πνευμα εκ του Θεου και παρα Πατρος εκπορευεται. Αλλ' ωσπερ το ανευ αιτιας ειναι, μονου του Πατρος ον, τω Υιω και τω Πνευματι εναρμοσθηναι ου δυναται, ουτω το εμπαλιν το εξ αιτιας ειναι, οπερ ιδιον εστι του Υιου και του Πνευματος, τω πατρι επιθεωρηθηναι φυσιν ουκ εχει, Κοινου δε οντος τω Υιω και τω Πνευματι του μη αγεννητος ειναι, ως εν μη τις συγχυσις περι το υποκειμενον θεωρηθειη, παλιν εστιν αμικτον την εν τοις ιδιωμασιν αυτων διαφοραν εξευρειν, ως αν και το κοινον φυλαχθειη, και το ιδιου μη συγχυειη. Ο γαρ μονογενης Υιος εκ του πατρος παρα της αγιας Γραφης ονομαζεται, και μεχρι τουτου ο λογος ιστησιν αυτω το ιδιωμα. Το δε αγιον Πνευμα και εκ του Πατρος λεγεται, και εκ του Υιου ειναι προσμαρτυρειαι. Ει γαρ τις Πνευμα Χριστου ουκ εχει, φησιν, ουτος ουκ εστιν αυτου. Ουκουν το μεν Πνευμα εκ του Θεου, και Θεου Πνευμα εστιν. Ο δε Υιος εκ Θεου ων, ουκιτι και Πνευματος, ουτε εστιν, ουτε λεγεται ουδε ανασταριφει η σχετικη ακολουθια αυτη
and the Latin of Migne, which no doubt is that upon which the Vatican depends (though neither St. Gregory nor St. John spoke Latin):
Nam et Filius exivit a Patre, ut ait Scriptura, et Spiritus ex Deo et Patre procedit. Sed quemadmodum sine principio esse, cum sit Patris solius, Filio et Spiritui sancto convenire non potest: sic contra a principio esse, quod est proporium Filii et Spiritus, in Patre considerari natura non patitur. Jam cum Filio et Spiritui sancto commune sit, ut non ingenito modo exsistant, ne qua in subjecto confusio spectetur: rursus incommunicabilem ia eorum proprietatibus differentiam invenire possumus, ut et quod commune est servetur, et quod proprium est non confundatur. Exenim unigenitus Filius ex Patre in Scriptura sacra dicitur, et hactenus ejus proprietatem illius dotrina definit. At Spiritus sanctus et ex Patre dicitur, et ex Filio esse perhibetur. Si quis enim, ait, Spiritum Christi non habet, hic non est ipsius. Igitur Spiritus qui ex Deo est, etiam Dei Spiritus est. At Filius cum ex Deo sit, non jam tamen Filius Spiritus aut est, aut dicitur: neque haec relativa consecutio convertitur.
"Now since the Son comes forth from the Father, as Scripture declares, and the Spirit proceeds from God and from the side of [the] Father. But just as He is without cause, which is of the Father alone, which cannot be conjoined to the Son and the Spirit, so that is contrary to that [which comes] out of the cause, the very thing which is the very own of the Son and of the Spirit, it does not have the property considered for the Father. But being common to the Son and the Spirit is of not unbegotten, as viewed not in confusion around the underlying, again it is unmingled to find the difference in their own property, as if also to divide the common, and not to confuse what is proper. Since the only begotten Son of the Father is named by holy Scripture, as far as this word set the specific feature for Him. But the Holy Spirit is also called of the Father, and He is of the Son is further attested, "Since he who does not have the Spirit of Christ," he declares, "he is none of His." Certainly therefore the Spirit is of the Father, and the Spiirt of God. But the Son being of God, Who is not of the Spirit, which is not said, but not overturn its relevant sequence."
It is odd, given so much that St. Gregory of Nyssa wrote on the Holy Trinity, that your footnote bypasses all that to get this forgotten citation, so yank out the last line.