Luke, Mark, John, who water every village and country and city with divine teachings. For if star differs from star in glory, according to the teaching of Paul, how do not spiritual things excel carnal things? What such thing is the paradise in Eden found to have, as this ecclesiastical meadow is known to bear? There Adam as a fugitive hiding, here the Lord Christ as God being worshipped; there Eve being supplanted, here Mary being glorified; there a tree bringing forth death, here a tree sprouting life; there a serpent speaking falsehood with its tongue, here the Holy Spirit devising theology; there a law unheard, here knowledge of God confirmed; there a rose-garden, here virginity; there a white-leafed lily, here a newly-illumined one of radiant soul; there vines with large grapes, here men who love the word; there wild foliage, here holy women; there a speechless spring, here loud-voiced rivers. For you have just heard of the river Euphrates, I mean of the evangelist John crying out and saying: On the last day, the great day of the feast, Jesus stood and cried out, saying: If anyone thirsts, let him come to me and drink. What do you say, O friend, or rather why do you delay? Christ calls, let no one hesitate; a spring cries out, let no one refuse. We all thirst, let us all approach; as much as we draw, so much abounds. Let us cry out, O friends of David, saying the words of David to the ever-flowing spring: As the deer longs for the springs of water, so my soul longs for you, O God. Well then did the evangelist say: On the last day, the great day of the feast. Well did he call this feast both last and great; for it is last and great and first. Last for the Jews; for the last evils happened to them because of their transgression against Christ, and the shame of their face was uncovered. Wherefore the Lord, reproaching their metropolis Jerusalem, said: You have the face of a prostitute, you have been shameless towards all. Last, therefore, for the Jews, first for the Christians; theirs the dregs, ours the pure drink; theirs the grape-stones, ours the wine-vats. Well then did the evangelist call this a last and great feast. For what is greater than this present feast? Every feast of the Lord gladdens only the living, but this feast of Pentecost not only gladdens the living, but also addresses the dead. This feast of Pentecost both illuminates the churches and adorns the tombs with roses; this feast of Pentecost both makes the houses fragrant and perfumes the tombs. For what is greater than this feast, in which the Holy Spirit, having made an appearance, bestowed the enlightenment of tongues upon the apostles? Today Christianity was rooted, today Judaism withered, today Hellenism went up in smoke, today heresy was stopped, today divine teaching was broadened. But some will surely say: And how was heresy stopped today, and divine teaching broadened? How? From the teaching of the Lord. For today the Lord taught us more clearly through a plain example one substance of the Father and of the Son and of the Holy Spirit in three different hypostases. For if no one can separate a spring and water and a river, how do the children of heretics dare to divide the Father from the Son and the Son from the Holy Spirit? Things on earth are indivisible, and spiritual things are divisible? But some will surely say: And what is the spring? And what is the water? And what is the river? What is the spring? The Father of lights. And what is the water? The only-begotten Son. And what is the river? The Holy Spirit. And from where is this clear? Receive the proof not from my words, but from the divine scriptures. And that the Father is a spring, hear the Father himself through the prophet to the Jews who have

Λουκᾶν, Μάρκον, Ἰωάννην, οἵτινες πᾶσαν κώμην καὶ πατρίδα καὶ πόλιν ἀρδεύουσι τοῖς θείοις διδάγμασιν. Εἰ γὰρ ἀστὴρ ἀστέρος διαφέρει ἐν δόξῃ, κατὰ τὴν τοῦ Παύλου διδασκαλίαν, πῶς οὐχὶ τῶν σαρκικῶν τὰ πνευματικὰ προύχει; Τί τοιοῦτον ὁ ἐν Ἐδὲμ παράδεισος ἔχων εὑρίσκεται, οἷον ὁ ἐκκλησιαστικὸς οὗτος λειμὼν φέρων γνωρίζεται; Ἐκεῖ ὁ Ἀδὰμ ὡς δραπέτης κρυπτόμενος, ὦδε ὁ δεσπότης Χριστὸς ὡς θεὸς προσκυνούμενος· ἐκεῖ Εὕα πτερνιζομένη, ὧδε Μαρία δοξαζομένη· ἐκεῖ ξύλον θάνατον ὀλυνθίζον, ὧδε ξύλον ζωὴν βλαστάνον· ἐκεῖ ὄφις ψευδολογίαν γλωσσίζων, ὧδε τὸ ἅγιον πνεῦμα θεολογίαν σοφιστεῦον· ἐκεῖ νομοθεσία παρακουσθεῖσα, ὧδε θεογνωσία βεβαιωθεῖσα· ἐκεῖ ῥοδωνιά, ὧδε παρθενία· ἐκεῖ κρίνον λευκόφυλλον, ὧδε νεοφώτιστος λαμπρόψυχος· ἐκεῖ ἀναδενδράδες μεγαλορῶγοι, ὧδε ἄνδρες φιλόλογοι· ἐκεῖ φυλλάδες ἄγριαι, ὧδε γυναῖκες ἅγιαι· ἐκεῖ πηγὴ ἄφωνος, ὧδε ποταμοὶ μεγαλόφωνοι. Ἤκουες γὰρ ἀρτίως τοῦ ποταμοῦ Εὐφράτου, λέγω δὴ τοῦ εὐαγγελιστοῦ Ἰωάννου βοῶντος καὶ λέγοντος· Ἐν τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραζε λέγων· Ἐάν τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω. Τί λέγεις, ὦ φίλε, μᾶλλον δὲ τί βραδύνεις; Χριστὸς καλεῖ, μηδεὶς ὀκνείτω· πηγὴ βοᾷ, μηδεὶς παραιτείσθω. Πάντες διψῶμεν, πάντες προσέλθωμεν· ὅσον ἀρυόμεθα, τοσοῦτον περιττεύει. Βοήσωμεν, οἱ τοῦ ∆αυῒδ φίλοι, τὰ τοῦ ∆αυῒδ πρὸς τὴν ἀένναον πηγὴν λέγοντες· Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σέ, ὁ θεός. Καλῶς οὖν ἔλεγεν ὁ εὐαγγελιστής· Ἐν τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς. Καλῶς καὶ ἐσχάτην ταύτην τὴν ἑορτὴν καὶ μεγάλην προσηγόρευσεν· ἔστι γὰρ ἐσχάτη καὶ μεγάλη καὶ πρώτη. Ἐσχάτη πρὸς Ἰουδαίους· τὰ ἔσχατα γὰρ αὐτοῖς συνέβη κακὰ διὰ τὴν εἰς Χριστὸν παρανομίαν, καὶ ἡ αἰσχύνη τοῦ προσώπου αὐτῶν ἀπεκαλύφθη. Ὅθεν ὁ κύριος ὀνειδίζων τὴν μητρόπολιν αὐτῶν Ἱερουσαλὴμ ἔλεγεν· Ὄψις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας. Ἐσχάτη οὖν πρὸς Ἰουδαίους, πρώτη πρὸς Χριστιανούς· ἐκείνων ἡ τρυγία, ἡμῶν ἡ καθαροποσία· ἐκείνων τὰ γίγαρτα, ἡμῶν τὰ ὑπολήνια. Καλῶς οὖν ἐσχάτην καὶ μεγάλην ἑορτὴν ταύτην ὁ εὐαγγελιστὴς προσηγόρευσεν. Τί γὰρ μεγαλειότερον ταύτης τῆς παρούσης ἑορτῆς; Πᾶσα ἑορτὴ δεσποτικὴ τοὺς ζῶντας μόνον ἱλαρύνει, αὕτη δὲ ἡ τῆς πεντηκοστῆς ἑορτὴ οὐ μόνον τοὺς ζῶντας ἱλαρύνει, ἀλλὰ καὶ τοὺς τεθνεῶτας προσαγορεύει. Αὕτη ἡ τῆς πεντηκοστῆς ἑορτὴ καὶ τὰς ἐκκλησίας φωτίζει καὶ τὰ μνήματα ῥοδίζει· αὕτη ἡ τῆς πεντηκοστῆς ἑορτὴ καὶ τοὺς οἴκους εὐωδιάζει καὶ τοὺς τύμβους μυρίζει. Τί γὰρ μεγαλειότερον ταύτης τῆς ἑορτῆς, ἐν ᾗ τὸ ἅγιον πνεῦμα τὴν ἐμφάνειαν ποιησάμενον τὸν φωτισμὸν τῶν γλωσσῶν τοῖς ἀποστόλοις ἐχαρίσατο; Σήμερον ὁ Χριστιανισμὸς ἐρριζώθη, σήμερον ὁ Ἰουδαϊσμὸς ἐμαράνθη, σήμερον ὁ Ἑλληνισμὸς ἐκαπνίσθη, σήμερον ὁ αἱρετισμὸς ἐνεφράγη, σήμερον ὁ θεῖος δογματισμὸς ἐπλατύνθη. Ἐροῦσι δὲ πάντως τινές· Καὶ πῶς σήμερον ὁ αἱρετισμὸς ἐνεφράγη, ὁ δὲ θεῖος δογματισμὸς ἐπλατύνθη; Πῶς; Ἐκ τῆς τοῦ κυρίου διδασκαλίας. Σήμερον γὰρ ὁ κύριος ἡμᾶς σαφέστερον ἐδίδαξε διὰ ὑποδείγματος ἐναργοῦς μίαν οὐσίαν πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ἐν τρισὶ διαφόροις ὑποστάσεσιν. Εἰ γὰρ πηγὴν καὶ ὕδωρ καὶ ποταμὸν οὐδεὶς δύναται χωρίσαι, πῶς οἱ τῶν αἱρετικῶν παῖδες μερίζειν τολμῶσι τὸν πατέρα τοῦ υἱοῦ καὶ τὸν υἱὸν τοῦ ἁγίου πνεύματος; Τὰ ἐπὶ τῆς γῆς ἀμέριστα, καὶ τὰ πνευματικὰ μεριστά; Ἐροῦσι δὲ πάντως τινές· Καὶ τίς ἡ πηγή; Τίς δὲ τὸ ὕδωρ; Τίς δὲ καὶ ὁ ποταμός; Τίς ἡ πηγή; Ὁ πατὴρ τῶν φώτων. Τίς δὲ τὸ ὕδωρ; Ὁ μονογενὴς υἱός. Τίς δὲ ὁ ποταμός; Τὸ ἅγιον πνεῦμα. Καὶ πόθεν τοῦτο δῆλον; Λάμβανε τὴν ἀπόδειξιν μὴ ἐκ τῶν ἐμῶν λόγων, ἀλλ' ἐκ τῶν θείων γραφῶν. Καὶ ὅτι πηγὴ ὁ πατήρ, ἄκουε αὐτοῦ τοῦ πατρὸς διὰ τοῦ προφήτου πρὸς τοὺς Ἰουδαίους τοὺς ἔχοντας