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the apostles themselves also had the gift of prophecy. 452 For how did Peter rebuke Ananias and Sapphira for holding back some of the price of the land, if he did not have the gift of prophecy? And how did Saint Paul speak of the things that would be in the last days, if he himself did not have the gift of prophecy? {M.} Why then do you not accept the holy Montanus? {O.} Because he was a false prophet, speaking nothing true. {M.} Do not blaspheme, man, the Paraclete. {O.} I praise and glorify the Paraclete, the Spirit of truth, but I abominate Montanus as the abomination of desolation. {M.} How? {O.} First, because he says: I am the Father and I am the Son and I am the Paraclete. {M.} But you say that the Father is one and the Son is another and the Holy Spirit is another. {O.} If we say it, it is not trustworthy; but if the Son teaches that the Father is another and the Paraclete, the Holy Spirit, is another, it is necessary to be persuaded. {M.} Show where he teaches this. {O.} When he says: I will ask the Father, and he will give you another Paraclete, the Spirit of truth, that he may be with you forever, whom the world cannot receive, because it does not see him; but you know him, because he abides with you and will be in you. When you hear "another Paraclete," how do you not clearly understand another besides the one speaking? {M.} If one and another and another, three gods. {O.} May it not be so. {M.} How, "may it not be so"? {O.} Because the divine Scripture unifies those things that have the same nature and will. {M.} May it not be so. {O.} Do you not hear Paul the apostle saying that: In Christ Jesus there is neither slave nor free; there is neither male and female; there is neither Greek and Jew, 453 but you are all one in Christ Jesus. And we hear Christ himself saying concerning the man and the woman that they are no longer two, but one flesh. And if things that are separate are no longer two because of the sameness of will and nature, how is it possible for incorporeal things to come under number and position? {M.} So there is not one God. {O.} One God in respect of nature, but in hypostasis the Father is one, and the Son is another, and the Holy Spirit is another. {M.} How then does the Son say: In that day they will know that I am in the Father and the Father is in me? And again he says: If anyone loves me, he will keep my word, and my Father will keep him, and we will come to him and make our home with him. He who does not love me does not keep my words, and my word is not mine, but belongs to him who sent me. I have spoken these things to you while remaining with you; but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things and will remind you of all things that I have said. {O.} Unwillingly you agree with the word of truth. For if you are persuaded by what has been said, you will walk straight towards the truth. You have heard that he says: In that day you will know that I am in the Father and the Father is in me, and he did not say: In that day you all will know that I am Father and Son. And you hear that he says: and we will come to him, I and the Father; he did not say to him: I will come, I and the Father and the Son, and I will make a home; but also this: My word is not mine, but belongs to him who sent me, indicates nothing other than the particularity of the hypostases; and when you hear: I have spoken these things to you while remaining with you, but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things that I have said to you, how will you not, blushing, confess the distinctness of the three hypostases? 454 {M.} On the day of ... judgment the three hypostases sit to judge the living and the dead. {O.} Hearing "they sit" in a bodily sense, understand it spiritually, so that you do not suppose places and separations of bodies, but the stability of nature. For everywhere is the Father, everywhere the Son, everywhere the Holy Spirit, and just as there is nothing between mind and word and breath, so there is nothing between Father and Son and Holy Spirit. But one must understand the Father as perfect, in a perfect hypostasis, and the Son as perfect in a perfect hypostasis,

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αὐτοὺς τοὺς ἀποστόλους ἔχειν καὶ τῆς προφητείας 452 τὸ χάρισμα. Πῶς γὰρ Πέτρος τὸν Ἀνανίαν καὶ τὴν Σαπφείραν ἤλεγξε νοσφισαμένους ἐκ τῆς τιμῆς τοῦ χωρίου, εἰ μὴ χάρισμα προφητείας εἶχε; Πῶς δὲ καὶ ὁ ἅγιος Παῦλος ἔλεγε τὰ μέλλοντα ἐπ' ἐσχάτου τῶν ἡμερῶν ἔσεσθαι, εἰ μὴ καὶ αὐτὸς εἶχεν χάρισμα προφητείας; {Μ.} Πῶς οὖν οὐ δέχεσθε Μοντανὸν τὸν ἅγιον; {Ο.} Ὅτι ψευδοπροφήτης ἦν οὐδὲν ἀληθὲς λέγων. {Μ.} Μὴ βλασφήμει, ἄνθρωπε, τὸν παράκλητον. {Ο.} Ἐγὼ αἰνῶ καὶ δοξάζω τὸν παράκλητον, τὸ πνεῦμα τῆς ἀληθείας, Μοντανὸν δὲ βδελύσσομαι ὡς τὸ βδέλυγμα τῆς ἐρημώσεως. {Μ.} Πῶς; {Ο.} Πρῶτον, ὅτι λέγει· Ἐγώ εἰμι ὁ πατὴρ καὶ ἐγώ εἰμι ὁ υἱὸς καὶ ἐγὼ ὁ παράκλητος. {Μ.} Ὑμεῖς δὲ λέγετε, ὅτι· Ἄλλος ἐστὶν ὁ πατὴρ καὶ ἄλλος ὁ υἱὸς καὶ ἄλλο τὸ πνεῦμα τὸ ἅγιον. {Ο.} Ἐὰν ἡμεῖς λέγωμεν, οὐδὲν ἀξιόπιστον· ἐὰν δὲ ὁ υἱὸς διδάσκῃ, ἄλλον εἶναι τὸν πατέρα καὶ ἄλλον τὸν παράκλητον, τὸ πνεῦμα τὸ ἅγιον, ἀνάγκη πείθεσθαι. {Μ.} ∆εῖξον, ποῦ διδάσκει. {Ο.} Ὅταν λέγῃ· Ἐγὼ ἐρωτήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας, ἵνα ᾖ μεθ' ὑμῶν εἰς τὸν αἰῶνα, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτό· ὑμεῖς δὲ γιγνώσκετε, ὅτι παρ' ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται. Πῶς οὐχὶ φανερῶς ἄλλον παράκλητον ἀκούων ἄλλον παρ' αὐτὸν τὸν λέγοντα νοεῖς; {Μ.} Εἰ ἄλλος καὶ ἄλλος καὶ ἄλλος, τρεῖς θεοί. {Ο.} Μὴ γένοιτο. {Μ.} Πῶς· μὴ γένοιτο; {Ο.} Ὅτι ἡ θεία γραφὴ τὰ τὴν αὐτὴν ἔχοντα φύσιν καὶ βουλὴν ἑνοῖ. {Μ.} Μὴ γένοιτο. {Ο.} Ἀκούεις Παύλου τοῦ ἀποστόλου λέγοντος, ὅτι· Ἐν Χριστῷ Ἰησοῦ οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος· οὐκ ἔνι ἄρσεν καὶ θῆλυ· οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, 453 ἀλλὰ πάντες ἐν Χριστῷ Ἰησοῦ εἷς ἐστε. Καὶ αὐτοῦ τοῦ Χριστοῦ ἀκούομεν λέγοντος περὶ τοῦ ἀνδρὸς καὶ τῆς γυναικός, ὅτι οὐκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία. Εἰ δὲ τὰ ἐν διαστάσει ὄντα οὐκέτι εἰσὶ δύο διὰ τὸ ταὐτὸν τῆς βουλῆς καὶ τῆς φύσεως, πῶς δυνατὸν τὰ ἀσώματα ὑπὸ ἀριθμὸν καὶ θέσιν γενέσθαι; {Μ.} Οὐκ ἔστιν οὖν εἷς θεός. {Ο.} Εἷς θεὸς τῷ λόγῳ τῆς φύσεως, τῇ δὲ ὑποστάσει ἄλλος ἐστὶν ὁ πατὴρ καὶ ἄλλος ὁ υἱὸς καὶ ἄλλος τὸ πνεῦμα τὸ ἅγιον. {Μ.} Πῶς οὖν ὁ υἱὸς λέγει· Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσονται, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί; Καὶ πάλιν λέγει· Ἄν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου τηρήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ' αὐτῷ ποιησόμεθα. Ὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ καὶ ὁ λόγος ὁ ἐμὸς οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με. Ταῦτα λελάληκα ὑμῖν παρ' ὑμῖν μένων· ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνο ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει πάντα, ἃ εἶπον ἐγώ. {Ο.} Ἄκων συναινεῖς τῷ λόγῳ τῆς ἀληθείας. Εἰ γὰρ πείθῃ τοῖς εἰρημένοις, ὀρθοποδήσεις πρὸς τὴν ἀλήθειαν. Ἤκουσας, ὅτι λέγει· Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί, καὶ οὐκ εἶπεν· Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε πάντες, ὅτι ἐγὼ πατὴρ καὶ υἱός εἰμι. Ἀκούεις δέ, ὅτι λέγει· καὶ πρὸς αὐτὸν ἐλευσόμεθα ἐγὼ καὶ ὁ πατήρ· οὐκ εἶπε πρὸς αὐτόν· Ἐλεύσομαι ἐγὼ καὶ ὁ πατὴρ καὶ ὁ υἱὸς καὶ μονὴν ποιήσω· ἀλλὰ καὶ τό· Ὁ λόγος ὁ ἐμὸς οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με, οὐδὲν ἕτερον δηλοῖ ἢ τῶν ὑποστάσεων τὴν ἰδιότητα· καὶ ὅταν δέ· ταῦτα λελάληκα ὑμῖν παρ' ὑμῖν μένων, ἀκούσῃς, ὁ δὲ παράκλητος τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ἐμῷ ὀνόματι, ἐκεῖνος διδάξει ὑμᾶς πάντα, ἃ εἶπον ὑμῖν, πῶς οὐ σαυτὸν ἐρυθριάσας ὁμολογήσεις τῶν τριῶν ὑποστάσεων τὴν εὐκρίνειαν; 454 {Μ.} Ἐν ἡμέρᾳ ... κρίσεως αἱ τρεῖς ὑποστάσεις καθέζονται κρῖναι ζῶντας καὶ νεκρούς. {Ο.} Τὸ καθέζονται σωματικῶς ἀκούων πνευματικῶς νόει, ἵνα μὴ τόπους καὶ χωρισμοὺς σωμάτων ὑπολάβῃς, ἀλλὰ τὸ πάγιον τῆς φύσεως. Πανταχοῦ γὰρ ὁ πατήρ, πανταχοῦ ὁ υἱός, πανταχοῦ τὸ πνεῦμα τὸ ἅγιον, καὶ ὥσπερ οὐδὲν μέσον ἐστὶν νοῦ καὶ λόγου καὶ πνοῆς, οὕτως οὐδὲν μέσον πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. Νοῆσαι δὲ δεῖ τὸν πατέρα τέλειον, ἐν τελείᾳ ὑποστάσει, καὶ τὸν υἱὸν τέλειον ἐν τελείᾳ ὑποστάσει,