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you signify and you honor the Son. And "he who honors the Son honors the Father"; for in naming the Son you honor the Father, not saying Christ is less than the Father. 11.1 For if among us humans such a mindset is absent, and we do not wish our sons to be lesser nor diminished in comparison to the honor of their fathers—for dishonor to the sons is reckoned to the fathers—how much more would God the Father never wish 11.2 His own Son to be diminished? Therefore he who supposes the one who is truly the Father's Son to be lacking in the Father's glory rather dishonors 11.3 the Father, instead of honoring him *, being carried away by ignorance. As therefore the Son reveals the Father, saying "no one knows the Father except the Son, and no one knows the Son except the Father," so I dare to say, no one knows the Spirit except the Father and the Son, from whom he 11.4 proceeds and from whom he receives. But how do they who are possessed more by madness and not by truth dare to say the Spirit is alien to God, they who do not learn the true voice of the trustworthy and holy apostle Paul, to whom Peter, the chiefest of the apostles, who was deemed worthy to have the key of the kingdom, gave the right hand, who heard 11.5 from heaven "Saul, Saul, why do you persecute me," who was deemed worthy to hear "unspeakable words, which it is not lawful for a man to utter," who says "no one knows the things of a man except the spirit of the man that dwells in him," wishing to speak of the things above from the example, so that he might not liken the example of man to God, 11.6 but by the example might reveal a part of the things above? For the whole creation gathered together—of angels and archangels, Cherubim and Seraphim with the heavenly host, of heaven and earth, of things on earth, in heaven, and under the earth, of luminaries and stars, of dry and wet things and of all things simply in heaven and on earth—is not able to show 11.7 forth or to be likened by an example to their own master. For by grace he bestows the image upon man, saying "God made man, in the image of God he made him." For 11.8 every man has the image by a gift, but no one will be made like his own master. For the one is invisible but the other is visible, the one is immortal but the other is susceptible to death, and the one is the fount of all wisdom and has all things perfected in himself, but man, having a gift in part, is lacking in the most perfect things, unless God wills to grant perfection through a gift to those who receive it according to their worth. 12.1 Nevertheless, using an example, the same holy apostle says, "no man knows the things of a man, except the spirit of the man that dwells in him; so also the things of God no one 12.2 has known"; and he did not say "except the spirit of God that dwells in him," but only "the Spirit of God," so that no one might think of the divine as composite 12.3 and compound; "except," he says, "the Spirit of God"; "for the Spirit of God searches all things, even the depths of 12.4 God." Therefore the Spirit of God who searches the depths of God is not alien. For if the divine scripture rebukes us, saying "Think on the things that have been commanded you, and you have no need of the hidden things," and "Do not seek things that are higher than you, and do not examine things that are deeper than you," shall we then say also concerning the Holy Spirit that he searches the depths of God more out of curiosity and 12.5 not rather out of genuineness? For where does he search the depths of God? For what reason? Tell me, O foolish one: as one being meddlesome? as a busybody? as one not desiring his own things? May it not be so. 12.6 But since the saints are deemed worthy to have the Holy Spirit dwell in them, whenever the Holy Spirit is in the saints, he grants them to search the depths of God. To glorify deeply,

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σημαίνεις καὶ υἱὸν τιμᾷς. καί «ὁ τιμῶν τὸν υἱὸν τιμᾷ τὸν πατέρα»· ἐν τῷ γὰρ ὀνομάζειν σε τὸν υἱὸν τιμᾷς τὸν πατέρα, οὐκ ἐλάττονα τὸν Χριστὸν φάσκων τοῦ πατρός. 11.1 Εἰ γὰρ ἐν ἡμῖν τοῖς ἀνθρώποις ἄπεστι τὸ τοιοῦτον φρόνημα καὶ οὐχ ἥσσονας τοὺς υἱοὺς βουλόμεθα οὐδὲ ἐλαττουμένους παρὰ τὴν τῶν πατέρων τιμήν ἡ γὰρ εἰς τοὺς υἱοὺς ἀτιμία εἰς τοὺς πατέρας ἀναλογεῖται, πόσῳ μᾶλλον ὁ θεὸς καὶ πατὴρ οὐκ ἂν βουληθείη ποτὲ 11.2 ἐλαττωθῆναι τὸν αὐτοῦ υἱόν; ὁ τοίνυν τὸν ἀληθῶς ὄντα τοῦ πατρὸς υἱὸν ἀποδέοντα τῆς τοῦ πατρὸς δόξης ὑπολαμβάνων μᾶλλον ἀτιμάζει 11.3 τὸν πατέρα, ἀντὶ τιμῆς *, ἀγνοίᾳ φερόμενος. ὡς οὖν ὁ υἱὸς ἀποκαλύπτει τὸν πατέρα φάσκων «οὐδεὶς οἶδε τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ», οὕτως τολμῶ λέγειν, οὐδὲ τὸ πνεῦμά τις οἶδεν εἰ μὴ ὁ πατὴρ καὶ ὁ υἱός, παρ' οὗ ἐκ11.4 πορεύεται καὶ παρ' οὗ λαμβάνει. πῶς δὲ ἀλλότριον θεοῦ τὸ πνεῦμα λέγειν τολμῶσιν οἱ μανίᾳ μᾶλλον κατεχόμενοι καὶ οὐκ ἀληθείᾳ οἳ οὐ μανθάνουσι τὴν ἀληθινὴν φωνὴν τοῦ ἀξιοπίστου καὶ ἁγίου Παύλου τοῦ ἀποστόλου, ᾧ δεξιὰν ἔδωκεν ὁ κορυφαιότατος τῶν ἀποστόλων Πέτρος ὁ κατηξιωμένος ἔχειν τὴν κλεῖν τῆς βασιλείας, τοῦ ἀκούσαν11.5 τος ἀπ' οὐρανῶν «Σαοὺλ Σαούλ, τί με διώκεις», τοῦ κατηξιωμένου ἀκοῦσαι «ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι», τοῦ λέγοντος «οὐδεὶς οἶδε τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν ἐν αὐτῷ», ἀπὸ τοῦ παραδείγματος τὰ ἄνω βουλομένου φράζειν, ἵνα μὴ τὸ τοῦ ἀνθρώπου παράδειγμα εἰς τὸν θεὸν ἀπεικάσῃ, 11.6 ἀλλὰ τῷ παραδείγματι μέρος τῶν ἄνω ἀποκαλύψῃ; ὅλη γὰρ ἡ κτίσις συναχθεῖσα ἀγγέλων καὶ ἀρχαγγέλων, Χερουβὶμ καὶ Σεραφὶμ σὺν στρατιᾷ ἐπουρανίῳ, οὐρανοῦ τε καὶ γῆς, ἐπιγείων οὐρανίων καὶ καταχθονίων, φωστήρων τε καὶ ἀστέρων, ξηρῶν τε καὶ ὑγρῶν καὶ πάντων ἁπαξαπλῶς τῶν ἐν οὐρανῷ καὶ ἐπὶ γῆς, οὐ δύναται ἐνδείξα11.7 σθαι οὔτε ὑποδείγματι ἀφομοιωθῆναι τῷ ἑαυτῶν δεσπότῃ. κατὰ χάριν γὰρ τῷ ἀνθρώπῳ τὴν εἰκόνα χαρίζεται λέγων «ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν». χαρίσματι 11.8 γὰρ ἔχει τὴν εἰκόνα πᾶς ἄνθρωπος, οὐδεὶς δὲ τῷ ἑαυτοῦ δεσπότῃ ἀπεικασθήσεται. τὸ μὲν γὰρ ἀόρατον τὸ δὲ ὁρατόν, τὸ μὲν ἀθάνατον τὸ δὲ θανάτου δεκτικὸν καὶ τὸ μὲν πάσης σοφίας πηγὴ καὶ πάντα ἔχον ἐν ἑαυτῷ τετελειωμένα, ὁ δὲ ἄνθρωπος χάρισμα ἔχων ἀπὸ μέρους λειπόμενός ἐστι τῶν τελειοτάτων, εἰ μὴ θέλει ὁ θεὸς παρασχεῖν κατ' ἀξίαν τοῖς κομιζομένοις τὴν διὰ χαρίσματος τελειότητα. 12.1 Ὅμως ὑποδείγματι κεχρημένος ὁ αὐτὸς ἅγιος ἀπόστολος «οὐδείς» φησίν «οἶδεν ἄνθρωπος τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν ἐν αὐτῷ· οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς 12.2 ἔγνω»· καὶ οὐκ εἶπεν «εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ τὸ κατοικοῦν ἐν αὐτῷ», ἀλλὰ «τὸ πνεῦμα τοῦ θεοῦ» μόνον, ἵνα μή τις σύνθετον 12.3 καὶ συγκείμενον νοήσῃ τὸ θεῖον· «εἰ μή», φησί, «τὸ πνεῦμα τοῦ θεοῦ»· «τὸ γὰρ πνεῦμα τοῦ θεοῦ πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ 12.4 θεοῦ». οὐκ ἀλλότριον τοίνυν τὸ πνεῦμα τοῦ θεοῦ τὸ ἐρευνῶν βάθη θεοῦ. εἰ γὰρ ἡμᾶς μέμφεται τὸ θεῖον γράμμα λέγον «ἃ προσετάγη σοι, ταῦτα διανοοῦ, καὶ οὐ χρεία ἐστί σοι τῶν κρυπτῶν», καί «ὑψηλότερά σου μὴ ζήτει καὶ βαθύτερά σου μὴ ἐξέταζε», ἆρα εἴπωμεν καὶ περὶ τοῦ ἁγίου πνεύματος ὅτι μᾶλλον περιεργίᾳ καὶ 12.5 οὐχὶ μᾶλλον γνησιότητι ἐρευνᾷ τὰ βάθη τοῦ θεοῦ; ποῦ γὰρ ἐρευνᾷ τὰ βάθη τοῦ θεοῦ; διὰ ποίαν αἰτίαν; λέγε, ὦ ἀνόητε· ὡς περιεργαζόμενον; ὡς ἀλλοτριεπίσκοπον; ὡς μὴ ἰδίων ἐπιθυμοῦν; μὴ γένοιτο. 12.6 ἀλλ' ἐπειδὴ καταξιοῦνται οἱ ἅγιοι τὸ πνεῦμα τὸ ἅγιον ἐν ἑαυτοῖς κατοικίζειν, ἐπὰν ἐν τοῖς ἁγίοις γένηται τὸ πνεῦμα τὸ ἅγιον, χαρίζεται αὐτοῖς ἐρευνᾶν τὰ βάθη τοῦ θεοῦ. εἰς τὸ βαθέως δοξάζειν,