did the sound of tongues work? Since also at the giving of the law the voice of the trumpet sounded loudly, and the terrible water of † panstagos † ran together, so that they might hear the word with quietness and fear. But also in the time of Samuel, when the people protested, He gave voices and thunders with much hail. For where there is a movement of the Godhead, there is also a disturbance of the elements. Nevertheless, therefore, know that the Holy Spirit also works wonders with the Father and the Son, and it breathes where it wills. For this reason a sound ran before. And the house was being filled, since they also were filling all the world as a house, according to the saying that states: Where shall I go from your Spirit, and where shall I flee from your presence? and again: The Spirit of the Lord has filled the world. And by "world" he means man, as the house of the God over all, and the ornament of the ornament-maker, and the image of the image-painter, and the creation of the man-former. For apart from man, every animal has bowed down to the earth and sends its sense of smell there where it has its existence, but man alone both walks on the earth and observes the heaven. Why? So that he might trample on the things below as earthly, and long for the things above as heavenly; for man alone, so that I may speak more clearly, is both a neighbor to <the earth> and a kinsman to heaven. But nevertheless, even if he partakes of both, he possesses the more important part from above; whence the head of man is compared to heaven and bears its shape; for it has a little sky and two luminaries crying out according to Paul: For our citizenship is in heaven. If, therefore, the Holy Spirit fills the whole world, which is humanity, how is the Holy Spirit a creature, according to the madness of Marathonius? For Marathonius, being mad, dogmatized this, that the Holy Spirit is a creature. But, O Marathonius, a creature cannot dwell in a creature. What I am saying has this explanation: man is a creature of God, but man is also a house of God. It is surely clear to everyone that he has God dwelling in him; for what temple is there, which the statue does not sustain? But if he has God dwelling in him, none but God dwells in man. Hear the Lord himself saying: I and my Father will come and we will make our home with him, and again: I will dwell in them and walk among them, and I will be their God. But Marathonius will immediately say: The Father and the Son dwelt there, but surely not the Holy Spirit? But, O Marathonius, hear Paul saying: Do you not know that you are the temple of God and that the Spirit of God dwells in you? And if man is both a temple of God and a house of the Holy Spirit, what will you say to these things? But to this the children of the Marathonians will say, they who count the fiftieth day but do not keep the feast—for how shall they celebrate if they are not pious, if they do not theologize the Spirit?—they will say immediately that the apostle testified these things about the Spirit out of grace. Show me the Father himself saying, as he said concerning himself and the Son, that 'I will dwell in man,' that he says these things also about the Spirit, and I will be persuaded. But, O Marathonius, who spoke in the blessed Paul? Was it not the Lord Christ? Have you not heard him saying: since you seek proof of Christ speaking in me? Do you reject Paul, Marathonius, the chosen vessel, the ointment of grace, the mouth of the church, the one who lends his mouth to God? And from where is this? That Paul lends his mouth to God, hear the Lord saying to him: Speak, Paul, and do not be silent, because I have many people here. God says to Paul: Speak, and you disbelieve Paul when he speaks about the Holy Spirit? Do you reject Paul, Marathonius, the Spirit-bearer, the word of God, the one who bears the marks of the Lord? Hear him recounting how many trials he endured for the sake of the evangelical proclamation. Hear: In labors more abundantly, in stripes above measure, in prisons frequently, in deaths

γλωσσῶν ὁ κτύπος ἐνήργησεν; Ἐπειδὴ καὶ περὶ τὴν νομο θεσίαν φωνὴ τῆς σάλπιγγος ἤχει μέγα, καὶ † πάνσταγος † φοβερὸν τὸ ὕδωρ συνέτρεχεν, ἵνα σὺν ἡσυχίᾳ καὶ φόβῳ τὸν λόγον ἀκούσωσιν. Ἀλλὰ καὶ ἐπὶ τοῦ Σαμουὴλ διαμαρτυρουμένου τοῦ λαοῦ ἔδωκε φωνὰς καὶ βροντὰς σὺν χαλάζῃ πολλῇ. Ὅπου γὰρ θεότητος κίνησις, ἐκεῖ καὶ τῶν στοιχείων ὁ θόρυβος. Ὅμως οὖν γνῶθι ὅτι καὶ τὸ ἅγιον πνεῦμα σὺν πατρὶ καὶ υἱῷ θαυματουργεῖ, κἀκεῖ πνέει ὅπου βούλεται. Τούτου χάριν ἦχος προέτρεχεν. Καὶ ὁ οἶκος ἐπληροῦτο, ἐπειδὴ καὶ πάντα τὸν κόσμον ὡς οἶκον ἐπλήρουν, κατὰ τὸ φάσκον ῥητόν· Ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; καὶ πάλιν· Τὸ πνεῦμα κυρίου ἐπλήρωσε τὴν οἰκουμένην. Οἰκουμένην δὲ τὸν ἄνθρωπον λέγει, ὡς οἶκον τοῦ ἐπὶ πάντων θεοῦ, καὶ κόσμον τοῦ κοσμοποιοῦ, καὶ εἰκόνα τοῦ εἰκονογράφου, καὶ ποίημα τοῦ ἀνθρωποπλάστου. Πλὴν γὰρ ἀνθρώπου πᾶν ζῷον τῇ γῇ προσενένευκε κἀκεῖ τὴν ὄσφρησιν πέμπει ὅπου τὴν ὕπαρξιν ἔχει, μόνον δὲ ὁ ἄνθρωπος καὶ τὴν γῆν πατεῖ καὶ τὸν οὐρανὸν κατανοεῖ. ∆ιὰ τί; Ἵνα τὰ μὲν κάτω ὡς γήϊνα καταπατῇ, τὰ δὲ ἄνω ὡς οὐράνια ἐπιποθῇ· μόνος γὰρ ὁ ἄνθρωπος, ἵνα ὡς σαφέστερον φράσω, καὶ <τῇ γῇ> γειτνιάζει, καὶ τῷ οὐρανῷ συγγενειάζει. Ἀλλ' ὅμως, εἰ καὶ τῶν ἀμφοτέρων ἔχεται, τὸ κυριώτερον ἄνωθεν κέκτηται· ὅθεν ἡ κεφαλὴ μὲν τοῦ ἀνθρώπου τῷ οὐρανῷ παρείκασται κἀκείνου φέρει τὸ σχῆμα· ἔχει γὰρ μικρὸν οὐρανίσκον καὶ δύο φωστῆρας κατὰ Παῦλον βοῶντα· Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει. Εἰ τοίνυν τὸν πάντα κόσμον πληροῖ τὸ πνεῦμα τὸ ἅγιον, ὅπέρ ἐστιν ἀνθρωπότης, πῶς κτίσμα τὸ πνεῦμα τὸ ἅγιον κατὰ τὴν Μαραθωνίου μανίαν; Τοῦτο γὰρ Μαραθώνιος μανεὶς ἐδογμάτισεν, ὅτι κτίσμα τὸ πνεῦμα τὸ ἅγιον. Ἀλλ' ὦ Μαραθώνιε, κτίσμα ἐν κτίσματι κατοικεῖν οὐ δύναται. Ὃ δὲ λέγω τοιαύτην ἔχει τὴν ἀπόδοσιν· κτίσμα θεοῦ ἄνθρωπος, ἀλλὰ καὶ οἶκος θεοῦ ὁ ἄνθρωπος. Παντί που δῆλον ὅτι θεὸν τὸν ἐνοικοῦντα ἔχει· ποῖος γὰρ ναός, ὃν οὐ τρέφει τὸ ἄγαλμα; Εἰ δὲ θεὸν τὸν ἐνοικοῦντα ἔχει, πλὴν θεοῦ οὐδεὶς ἐνοικεῖ ἐν ἀνθρώπῳ. Ἄκουε αὐτοῦ τοῦ κυρίου λέγοντος· Ἐλεύσομαι ἐγὼ καὶ ὁ πατήρ μου καὶ μονὴν παρ' αὐτῷ ποιήσομεν, καὶ πάλιν· Ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεός. Ἀλλ' ἐρεῖ εὐθέως ὁ Μαραθώνιος· Ὁ πατὴρ καὶ ὁ υἱὸς ἐκεῖ ἐνῴκησεν, μὴ γὰρ τὸ πνεῦμα τὸ ἅγιον; Ἀλλ' ὦ Μαραθώνιε, ἄκουε Παύλου λέγοντος· Οὐκ οἴδατε ὅτι ναὸς τοῦ θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν; Εἰ δὲ καὶ ναὸς τοῦ θεοῦ ὁ ἄνθρωπος καὶ οἶκος τοῦ ἁγίου πνεύματος, τί ἐρεῖς πρὸς ταῦτα; Ἀλλ' ἐροῦσι πρὸς ταῦτα Μαραθωνίων παῖδες, οἱ τὴν πεντηκοστὴν ἀριθμῶντες καὶ τὴν ἑορτὴν μὴ κρατοῦντεςπῶς γὰρ ἑορτάσωσιν ἐὰν μὴ εὐσεβήσωσιν, ἐὰν μὴ τὸ πνεῦμα θεολογήσωσιν; ἐροῦσιν εὐθέως ὅτι ταῦτα ὁ ἀπόστολος κεχαρισμένως ἐμαρτύρησε περὶ τοῦ πνεύματος. ∆εῖξόν μοι αὐτὸν τὸν πατέρα λέγοντα, ὡς εἶπε περὶ αὐτοῦ καὶ τοῦ υἱοῦ, ὅτι ἐνοικήσω ἐν ἀνθρώπῳ, ὅτι καὶ περὶ τοῦ πνεύματος ταῦτα λέγει, καὶ πείθομαι. Ἀλλ' ὦ Μαραθώνιε, καὶ τίς ἐλάλησε περὶ τοῦ μακαρίου Παύλου; Οὐχὶ ὁ δεσπότης Χριστός; Οὐκ ἤκουσας αὐτοῦ λέγοντος· ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; Παῦλον παραγράφῃ, Μαραθώνιε, τὸ σκεῦος τῆς ἐκλογῆς, τὸ μύρον τῆς χάριτος, τὸ στόμα τῆς ἐκκλησίας, τὸν κιχρῶντα τῷ θεῷ τὸ στόμα; Καὶ πόθεν τοῦτο; Ὅτι Παῦλος κιχρᾷ τῷ θεῷ τὸ στόμα, ἄκουε τοῦ κυρίου λέγοντος πρὸς αὐτόν· Λάλει, Παῦλε, καὶ μὴ σιωπήσῃς, διότι ἐνταῦθα λαός μοι πολύς ἐστιν. Θεὸς λέγει Παύλῳ· Λάλει, καὶ σὺ ἀπιστεῖς Παύλῳ λέγοντι περὶ τοῦ ἁγίου πνεύματος; Παῦλον παραγράφῃ, Μαραθώνιε, τὸν πνευματοφόρον, τὸν θεοῦ λόγον, τὸν τὰ στίγματα τοῦ κυρίου βαστάζοντα; Ἄκουε αὐτοῦ ἀπαριθμοῦντος ὅσους πειρασμοὺς ὑπέμεινε διὰ τὸ εὐαγγελικὸν κήρυγμα. Ἄκουε· Ἐν κόποις περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν φυλακαῖς πολλάκις, ἐν θανάτοις