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let us be unseemly. These things mystically, those things theatrically; these things for the churches, those for the marketplaces; these for the sober, those for the drunken; these for those who are in earnest, those for those who are playing against the Spirit. Since, then, we have stripped off what is alien, come, let us set in order what is our own.

XI. This it was that was working, formerly indeed in the angelic and heavenly powers, and all that are first after God, and around God. For from no other source do they have their perfection and their illumination, and their being slow to move, or unmoved, toward evil, than from the Holy Spirit. Then in the Fathers, and in the prophets, of whom some had a vision of God, or knew Him, while others foreknew the future, having their ruling faculty moulded by the Spirit, and being present with future things as if they were present. For such is the power of the Spirit. Then in the disciples of Christ (for I pass over Christ, in Whom it was present, not as working, but as accompanying Him as One of equal honour); and to these in three ways, in so far as they were able to receive it, and at three different times; before Christ was glorified by the Passion; after He was glorified by the Resurrection; after His Ascension into heaven, or restoration, or whatever one ought to call it. And this is shown by the first, the healing of diseases, and the cleansing of spirits, which was clearly not done without the Spirit; and the breathing on them after the economy, which was clearly a more divine inspiration; and the present distribution of the fiery tongues, which we are now celebrating. But the first was faint; the second, more distinct; the present, more perfect, no longer present by its energy, as before, but, so to speak, substantially present and dwelling with us. For it was fitting that, as the Son had conversed with us in a bodily form, it also should appear in a bodily form; and that when Christ had returned to Himself, it should come down to us; coming indeed as Lord, but sent as not being contrary to God. For such expressions declare not less the unanimity than they distinguish the natures.

XII. For this reason, after Christ, that a Comforter might not be wanting to us; but "Another," that you may think of the equality of honour. For "another" is established as "another such as 36.445 I." This is a name of co-lordship, not of dishonor. For I know "another" is said not of things alien, but of things consubstantial. In tongues, on account of the affinity to the Word. But fiery, I ask whether because of its cleansing (for our word also knows a cleansing fire, as those who wish may learn from every side); or because of its substance. For our God is a fire, and a fire consuming wickedness, even if you are again indignant, being hard-pressed by the consubstantial. But divided, because of the difference of the gifts; but sitting, because of its royalty, and its repose in the saints; since the cherubim are also God's throne. And in an upper room (unless I seem to someone to be more curious than is necessary), on account of the ascent of those who were to receive it, and their exaltation from the ground; since also certain upper chambers are covered by divine waters, through which God is hymned. And Jesus Himself in an upper room partakes of the mystery with those who are being initiated into the higher things, that it may be shown that God must both descend to us, which I know happened before in the time of Moses, and that we must ascend, and so fellowship of God with men may come to be, worthiness being mingled together. For as long as each remains in its own state, the one of eminence, the other of lowliness, the goodness is unmixed, and the love for humanity has no fellowship; and a great and impassable chasm in between, separating not only the rich man from Lazarus, and from the longed-for bosom of Abraham, but the created and fleeting nature from the uncreated and stable.

XIII. This was preached by the prophets, as in, The Spirit of the Lord is upon Me; and, Seven Spirits shall rest upon him; and, The Spirit of the Lord came down, and led them; and, The Spirit of knowledge filled Bezalel the architect of the tabernacle; and, A Spirit provoked; and, The Spirit that took up Elijah in a chariot, and

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ἀσχημονήσωμεν. Ταῦτα μυστικῶς, ἐκεῖνα θεατρικῶς· ταῦτα ταῖς ἐκκλησίαις, ἐκεῖνα ταῖς ἀγο ραῖς· ταῦτα τοῖς νήφουσιν, ἐκεῖνα τοῖς μεθύουσιν· ταῦτα σπουδαζόντων, ἐκεῖνα παιζόντων κατὰ τοῦ Πνεύματος. Ἐπεὶ δὲ ἀπεσκευασάμεθα τὸ ἀλλότριον, φέρε, καταρτίσωμεν τὸ ἡμέτερον.

ΙΑʹ. Τοῦτο ἐνήργει, πρότερον μὲν ἐν ταῖς ἀγγελικαῖς καὶ οὐρανίοις δυνάμεσι, καὶ ὅσαι πρῶται μετὰ Θεὸν, καὶ περὶ Θεόν. Οὐ γὰρ ἄλλοθεν αὐταῖς ἡ τε λείωσις καὶ ἡ ἔλλαμψις, καὶ τὸ πρὸς κακίαν δυσκί νητον, ἢ ἀκίνητον, ἢ παρὰ τοῦ ἁγίου Πνεύματος. Ἔπειτα ἐν τοῖς Πατράσι, καὶ ἐν τοῖς προφήταις, ὧν οἱ μὲν ἐφαντάσθησαν Θεὸν, ἢ ἔγνωσαν, οἱ δὲ καὶ τὸ μέλλον προέγνωσαν τυπούμενοι τῷ Πνεύματι τὸ ἡγε μονικὸν, καὶ ὡς παροῦσι συνόντες τοῖς ἐσομένοις. Τοι αύτη γὰρ ἡ τοῦ Πνεύματος δύναμις. Ἔπειτα ἐν τοῖς Χριστοῦ μαθηταῖς (ἐῶ γὰρ Χριστὸν εἰπεῖν, ᾧ παρῆν, οὐχ ὡς ἐνεργοῦν, ἀλλ' ὡς ὁμοτίμῳ συμπαρομαρτοῦν)· καὶ τούτοις τρισσῶς, καθ' ὅσον οἷοί τε ἦσαν χωρεῖν, καὶ κατὰ καιροὺς τρεῖς· πρὶν δοξασθῆναι Χριστὸν τῷ Πάθει· μετὰ τὸ δοξασθῆναι τῇ Ἀναστάσει· μετὰ τὴν εἰς οὐ ρανοὺς Ἀνάβασιν, ἢ ἀποκατάστασιν, ἢ ὅ τι χρὴ λέγειν. ∆ηλοῖ δὲ ἡ πρώτη τῶν νόσων, καὶ ἡ τῶν πνευμάτων κάθαρσις, οὐκ ἄνευ Πνεύματος δηλαδὴ γενομένη· καὶ τὸ μετὰ τὴν οἰκονομίαν ἐμφύσημα, σαφῶς ὂν ἔμ πνευσις θειοτέρα· καὶ ὁ νῦν μερισμὸς τῶν πυρίνων γλωσσῶν, ὃ καὶ πανηγυρίζομεν. Ἀλλὰ τὸ μὲν πρῶτον, ἀμυδρῶς· τὸ δὲ δεύτερον, ἐκτυπώτερον· τὸ δὲ νῦν, τελεώτερον, οὐκ ἔτι ἐνεργείᾳ παρὸν, ὡς πρότερον, οὐσιωδῶς δὲ, ὡς ἂν εἴποι τις, συγγινόμε νόν τε καὶ συμπολιτευόμενον. Ἔπρεπε γὰρ, Υἱοῦ σωματικῶς ἡμῖν ὁμιλήσαντος, καὶ αὐτὸ φανῆναι σωματικῶς· καὶ Χριστοῦ πρὸς ἑαυτὸν ἐπανελθόντος, ἐκεῖνο πρὸς ἡμᾶς κατελθεῖν· ἐρχόμενον μὲν ὡς Κύ ριον, πεμπόμενον δὲ ὡς οὐκ ἀντίθεον. Αἱ γὰρ τοιαῦ ται φωναὶ οὐχ ἧττον τὴν ὁμόνοιαν δηλοῦσιν, ἢ φύ σεις χωρίζουσιν.

ΙΒʹ. ∆ιὰ τοῦτο, μετὰ Χριστὸν μὲν, ἵνα Παράκλη τος ἡμῖν μὴ λείπῃ· Ἄλλος δὲ, ἵνα σὺ τὴν ὁμοτι μίαν ἐνθυμηθῇς. Τὸ γὰρ, ἄλλος, ἄλλος οἷος 36.445 ἐγὼ, καθίσταται. Τοῦτο δὲ συνδεσποτείας, ἀλλ' οὐκ ἀτιμίας ὄνομα. Τὸ γὰρ, ἄλλος, οὐκ ἐπὶ τῶν ἀλλο τρίων, ἀλλ' ἐπὶ τῶν ὁμοουσίων οἶδα λεγόμενον. Ἐν γλώσσαις δὲ, διὰ τὴν πρὸς τὸν Λόγον οἰκείωσιν. Πυ ρίναις δὲ, ζητῶ πότερον διὰ τὴν κάθαρσιν (οἶδε γὰρ ὁ λόγος ἡμῶν καὶ πῦρ καθαρτήριον, ὡς πανταχό θεν βουλομένοις ὑπάρχει μαθεῖν)· ἢ διὰ τὴν οὐσίαν. Πῦρ γὰρ ὁ Θεὸς ἡμῶν, καὶ πῦρ καταναλίσκον τὴν μοχθηρίαν, κἂν πάλιν ἀγανακτῇς τῷ ὁμοουσίῳ στενοχωρούμενος. Μεριζομέναις δὲ, διὰ τὸ τῶν χα ρισμάτων διάφορον· καθεζομέναις δὲ, διὰ τὸ βασιλι κὸν, καὶ τὴν ἐν τοῖς ἁγίοις ἀνάπαυσιν· ἐπεὶ καὶ Θεοῦ θρόνος τὰ χερουβίμ. Ἐν ὑπερῴῳ δὲ (εἰ μή τῳ περιεργότερος εἶναι δοκῶ τοῦ δέοντος), διὰ τὴν ἀνά βασιν τῶν δεξομένων, καὶ τὴν χαμόθεν ἔπαρσιν· ἐπεὶ καὶ ὕδασι θείοις ὑπερῷά τινα στεγάζεται, δι' ὧν ὑμνεῖται Θεός. Καὶ Ἰησοῦς αὐτὸς ἐν ὑπερῴῳ τοῦ μυστηρίου κοινωνεῖ τοῖς τὰ ὑψηλότερα τελουμένοις, ἵνα ἐκεῖνο παραδειχθῇ, ὅτι τὸ μέν τι καταβῆναι δεῖ Θεὸν πρὸς ἡμᾶς, ὃ καὶ πρότερον ἐπὶ Μωϋσέως οἶδα γενόμενον, τὸ δὲ ἡμᾶς ἀναβῆναι, καὶ οὕτω γενέ σθαι κοινωνίαν Θεοῦ πρὸς ἀνθρώπους, τῆς ἀξίας συγκιρναμένης Ἕως δ' ἂν ἑκάτερον ἐπὶ τῆς ἰδίας μένῃ, τὸ μὲν περιωπῆς, τὸ δὲ ταπεινώσεως, ἄμικτος ἡ ἀγαθότης, καὶ τὸ φιλάνθρωπον ἀκοινώνη τον· καὶ χάσμα ἐν μέσῳ μέγα καὶ ἀδιάβατον, οὐ τὸν πλούσιον τοῦ Λαζάρου μόνον, καὶ τῶν ὀρεκτῶν Ἀβραὰμ κόλπων διεῖργον, τὴν δὲ γενητὴν φύσιν καὶ ῥέουσαν, τῆς ἀγενήτου καὶ ἑστηκυίας.

ΙΓʹ. Τοῦτο ἐκηρύχθη μὲν ὑπὸ τῶν προφητῶν, ὡς ἐν τῷ, Πνεῦμα Κυρίου ἐπ' ἐμέ· καὶ, Ἀνα παύσεται ἐπ' αὐτὸν ἑπτὰ Πνεύματα· καὶ, Κατέβη Πνεῦμα Κυρίου, καὶ ὡδήγησεν αὐτούς· καὶ, Πνεῦμα ἐπιστήμης ἐμπλῆσαν Βεσελεὴλ τὸν ἀρχιτέ κτονα τῆς σκηνῆς· καὶ, Πνεῦμα παροξυνόμενον· καὶ, Πνεῦμα ἐξᾶραν Ἡλίαν ἐν ἅρματι, καὶ