and the Son of God tastes death on account of his fleshly father, so that the sons of man might partake of the life of God, on account of their Father God according to the Spirit; He therefore is Son of God by nature, but we by grace. And again He, by economy and for our sake, became a son of Adam, while we are sons of Adam by nature. Whence He says, I am going to my Father and your Father, and my God, and your God. For God is his Father, as I said before, by nature, but ours by grace; and He became his God by economy, because He was man, but He is our Lord and God by nature. And for this reason the Word and Son of the Father, having been united to flesh, became flesh, a perfect man, so that men, having been united to the Spirit, might become one Spirit. He therefore is God bearing flesh, and we are men bearing the Spirit. For having taken a first-fruit from the substance of men, that is from the seed of Adam (which is the form of a servant), 997 and having been made in the likeness of man, He gave to us from the substance of the Father, a first-fruit of the Holy Spirit; so that we might all become sons of God, in the likeness of the Son of God. He therefore, the true and natural Son of God, bears us all, so that we all might bear the one God. It is therefore impious to say the Spirit of God is created or made; since all Scripture, both Old and New, numbers and glorifies it with the Father and the Son; because it is of the same divinity, and of the same authority; as the Lord Himself says: He who believes in me, rivers of living water will flow from his belly. This He said about the Spirit, which those who believe in Him were to receive; as also in Joel He says in the person of the Father: I will pour out from my Spirit on all flesh, and your sons and your daughters will prophesy. And for this reason He breathes it into the face of the apostles, saying: Receive the Holy Spirit; so that we may learn that the Spirit given to the disciples is from the fullness of the divinity. For in Christ, it says, dwells, that is in His flesh, all the fullness of the Godhead bodily; as also John the Baptist says: We have all received from His fullness. For in bodily form, that is, as a dove, the Holy Spirit was seen, descending and remaining on Him. For in us a first-fruit and pledge of divinity dwells, but in Christ all the fullness of the divinity. And let no one think that He received it not having it; for He Himself sent it from above, as God; and He Himself received it below, as man. From Himself, therefore, it came to Himself, from His divinity to His humanity. And Isaiah cries out in the person of the Father, saying: Thus says the Lord your God, who made you and formed you from the womb; Fear not, my servant Jacob, and beloved Israel, whom I have chosen; for I will give water in thirst to those who walk in a waterless place; I will put my Spirit upon your seed, and my blessings upon your children. But in the Gospel the Son promises 1000 to give water to those who walk in thirst, saying to the Samaritan woman about the Holy Spirit: If you knew the gift of God, and who it is that says to you, Give me a drink, you would have asked Him, and He would have given you living water. And after a little while He says to her: Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him will never thirst for eternity; but the water that I will give him will become in him a spring of water leaping up into eternal life. And for this reason David, singing to God, says: For with you is the spring of life, in your light we shall see light; for he knows that with God the Father is the Son, the spring of the Holy Spirit. And through Jeremiah the Son says: My people have done two evil things; they have forsaken me, the spring of living water, and have dug for themselves broken cisterns, which cannot hold water. And when the seraphim glorify God, saying for the third time: Holy, holy, holy Lord of Sabaoth, they glorify the Father and the Son and the Holy Spirit. And for this reason, just as into

καὶ θανάτου γεύεται ὁ Υἱὸς τοῦ Θεοῦ διὰ τὸν σαρκικὸν αὐτοῦ πατέρα, ἵνα οἱ υἱοὶ τοῦ ἀνθρώπου τῆς ζωῆς τοῦ Θεοῦ μεταλάβωσι, διὰ τὸν κατὰ Πνεῦμα αὐτῶν Πατέρα Θεόν· Αὐτὸς οὖν κατὰ φύσιν Υἱός ἐστι τοῦ Θεοῦ, ἡμεῖς δὲ κατὰ χάριν. Καὶ πάλιν αὐτὸς κατ' οἰκονομίαν καὶ χάριν ἡμετέραν υἱὸς γέγονε τοῦ Ἀδὰμ, ἡμεῖς δὲ κατὰ φύσιν ἐσμὲν υἱοὶ τοῦ Ἀδάμ. Ὅθεν λέγει, Ἀπέρχομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν. Πατὴρ γὰρ αὐτοῦ ἐστιν ὁ Θεὸς, ὡς προεῖπον, κατὰ φύσιν, ἡμῶν δὲ κατὰ χάριν· καὶ Θεὸς αὐτοῦ γέγονε κατ' οἰκονομίαν, διότι ἄνθρωπος, ἡμῶν δὲ κατὰ φύσιν ∆εσπότης ἐστὶ καὶ Θεός. Καὶ διὰ τοῦτο ὁ Λόγος καὶ Υἱὸς τοῦ Πατρὸς ἑνωθεὶς σαρκὶ, γέγονε σὰρξ, ἄνθρωπος τέλειος, ἵνα οἱ ἄνθρωποι ἑνωθέντες Πνεύματι, γένωνται ἓν Πνεῦμα. Αὐτὸς οὖν ἐστι Θεὸς σαρκοφόρος, καὶ ἡμεῖς ἄνθρωποι πνευματοφόροι. Ἀπαρχὴν γὰρ λαβὼν ἐκ τῆς οὐσίας τῶν ἀνθρώπων, τουτέστιν ἐκ τοῦ σπέρματος Ἀδὰμ (ἥτις ἐστὶ μορφὴ δούλου), 997 καὶ ἐν ὁμοιώματι ἀνθρώπου γεγονὼς, ἔδωκεν ἡμῖν ἐκ τῆς οὐσίας τοῦ Πατρὸς, ἀπαρχὴν ἁγίου Πνεύματος· ἵνα γενώμεθα οἱ πάντες εἰς υἱοὺς Θεοῦ, ἐν ὁμοιώματι τοῦ Υἱοῦ τοῦ Θεοῦ. Αὐτὸς οὖν ὁ ἀληθινὸς καὶ φύσει Υἱὸς τοῦ Θεοῦ τοὺς πάντας ἡμᾶς φορεῖ, ἵνα οἱ πάντες τὸν ἕνα φορέσωμεν Θεόν. Ἀσεβὲς οὖν ἐστι κτιστὸν ἢ ποιητὸν λέγειν τὸ Πνεῦμα τοῦ Θεοῦ· ὁπότε πᾶσα Γραφὴ Παλαιά τε καὶ Καινὴ, μετὰ Πατρὸς καὶ Υἱοῦ αὐτὸ συναριθμεῖ καὶ δοξάζει· διότι τῆς αὐτῆς θεότητός ἐστι, καὶ τῆς αὐτῆς ἐξουσίας· καθὼς αὐτὸς ὁ Κύριος λέγει· Ὁ πιστεύων εἰς ἐμὲ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Τοῦτο δὲ εἶπε περὶ τοῦ Πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν· ὡς καὶ ἐν τῷ Ἰωὴλ ἐκ προσώπου τοῦ Πατρὸς λέγει· Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν. Καὶ διὰ τοῦτο ἐμφυσᾷ αὐτὸ εἰς τὸ πρόσωπον τῶν ἀποστόλων λέγων· Λάβετε Πνεῦμα ἅγιον· ἵνα μάθωμεν, ὅτι ἐκ τοῦ πληρώματος τῆς θεότητός ἐστι τὸ διδόμενον Πνεῦμα τοῖς μαθηταῖς. Ἐν Χριστῷ γὰρ, φησὶ, κατοικεῖ, τουτέστιν ἐν τῇ σαρκὶ αὐτοῦ, πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς· καθὼς καὶ ὁ Βαπτιστὴς Ἰωάννης λέγει· Ἡμεῖς πάντες ἐκ τοῦ πληρώματος αὐτοῦ ἐλάβομεν. Σωματικῷ γὰρ εἴδει, τουτέστιν ὡς περιστερὰ, ὤφθη τὸ Πνεῦμα τὸ ἅγιον, καταβαῖνον καὶ μένον ἐπ' αὐτόν. Ἐν ἡμῖν μὲν γὰρ ἀπαρχὴ καὶ ἀῤῥαβὼν θεότητος κατοικεῖ, ἐν Χριστῷ δὲ πᾶν τὸ πλήρωμα τῆς θεότητος. Καὶ μή τις νομίσῃ, ὅτι μὴ ἔχων αὐτὸ ἐλάμβανεν· αὐτὸς γὰρ αὐτὸ ἄνωθεν ἔπεμπεν, ὡς Θεός· καὶ αὐτὸς αὐτὸ κάτω ὑπεδέχετο, ὡς ἄνθρωπος. Ἐξ αὐτοῦ οὖν εἰς αὐτὸν κατῄει, ἐκ τῆς θεότητος αὐτοῦ εἰς τὴν ἀνθρωπότητα αὐτοῦ. Καὶ ὁ μὲν Ἡσαΐας ἐκ προσώπου τοῦ Πατρὸς βοᾷ λέγων· Οὕτω λέγει Κύριος ὁ Θεός σου, ὁ ποιήσας σε καὶ πλάσας σε ἐκ κοιλίας· Μὴ φοβοῦ, ὁ παῖς μου Ἰακὼβ, καὶ ὁ ἠγαπημένος Ἰσραὴλ, ὃν ἐξελεξάμην· ὅτι ἐγὼ δώσω ὕδωρ ἐν δίψει τοῖς πορευομένοις ἐν ἀνύδρῳ· ἐπιθήσω τὸ Πνεῦμά μου ἐπὶ τὸ σπέρμα σου, καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου. Ἐν τῷ Εὐαγγελίῳ δὲ ὁ Υἱὸς ἐπαγγέλ 1000 λεται διδόναι ὕδωρ τοῖς πορευομένοις ἐν δίψει, λέγων τῇ Σαμαρείτιδι περὶ τοῦ ἁγίου Πνεύματος· Εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι, ∆ός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. Καὶ μετ' ὀλίγα λέγει αὐτῇ· Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα· ἀλλὰ τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. Καὶ διὰ τοῦτο ὁ ∆αβὶδ ψάλλων τῷ Θεῷ λέγει· Ὅτι παρὰ σοὶ πηγὴ ζωῆς, ἐν τῷ φωτί σου ὀψόμεθα φῶς· οἶδε γὰρ παρὰ τῷ Θεῷ Πατρὶ ὄντα τὸν Υἱὸν τὴν πηγὴν τοῦ ἁγίου Πνεύματος. Καὶ διὰ Ἱερεμίου ὁ Υἱὸς λέγει· ∆ύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου· ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν. Καὶ ὅτε δοξολογοῦσι τὰ σεραφὶμ τὸν Θεὸν, λέγοντα τρίτον· Ἅγιος, ἅγιος, ἅγιος Κύριος σαβαὼθ, Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα δοξολογοῦσι. Καὶ διὰ τοῦτο, ὥσπερ εἰς