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Does He withhold from you His eternal gifts? But enough of these things; let us proceed to what follows. 39.636 Likewise Paul writing in the second to the Corinthians: "Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, which you are." Understand how he called the Spirit of God, God, dwelling in the temple of man, which he named the temple of God, as he says elsewhere: "What agreement has the temple of God with idols? For we are the temple of the living God, as God said: I will dwell in them, and walk among them, and I will be their God, and they will be my people." And as he writes to Timothy: "Guard the good deposit through the Holy Spirit, who dwells in us." And as it has in the Gospel, as was already said: "By this we know that God is in us, from His Spirit, which He has given us;" indeed as from two hypostases he says in Isaiah: "I am, and there is no other." As also from the Son in the Gospel he said: "If anyone loves me, he keeps my word, and my Father will love him, and we will come to him, and make our home with him;" and to the Hebrews: "But Christ is over his house, whose house we are;" and the Hieropsaltes: "But you dwell in the holy places, the praise of Israel." I think he called every rational nature of the faithful a holy dwelling-place of the uncircumscribable God. Therefore the Holy Spirit has been all but shown to be God; but also equal, and like to the Father and the Son, in 39.637 having man as a temple equally and in like manner; and that he who is the house of the Father, has also the Son who is in him, and the Spirit of God; just as again, he who is deemed worthy of the visitation of the Son, or of the Spirit, by all means has the Father also. And again in the same second Epistle: "Or do you not know that your bodies are a temple of the Holy Spirit in you, whom you have from God, and you are not your own? For you were bought with a price. Therefore glorify God in your bodies." Having said that the bodies of the faithful are a temple of the Holy Spirit, he admonished to glorify God in the bodies, clearly meaning the Holy Spirit. And saying this is from God, he teaches that it proceeds from him by nature. Which again shows also that man is his temple, equally with the Father and the Son. Likewise in the same second Epistle: "For to this day the same veil remains at the reading of the Old Testament, not being unveiled that it is done away in Christ. But when it turns to the Lord, the veil is taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit." And so many times he named the Holy Spirit Lord, both bestowing freedom on those to whom he appears and having glory in himself. And the entire interpretation of the chapter is as follows: The Jewish observances of the Old, he says, Testament still remain, not having been uncovered and known by some, that it has been abolished in Christ, who said: "I did not come to destroy the law, but to fulfill;" that is, either to stop, or to fill up what is lacking. But when one turns to the Lord, and passes from the type to the truth, from the law to grace, according to, "You are not under law, but under grace," he casts off that veil which as it were covers him; doing like Moses, who took off, when he was deemed worthy to speak with the invisible God, the veil from his face, which had been glorified from the divine epiphany, and which dimmed like solar rays the eyes of those gazing at him. But he says that the Lord here is the Holy Spirit; 39.640 from whom we, being his temple, receiving freedom, with unveiled face, and no longer bowing under the yoke of slavery, behold as in a mirror the glory of the Lord, who dwells in us, from glory of the

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ὑποσπανίζει σοι τὰ ἀΐδια δωρήματα αὐτοῦ; Ἀλλὰ καὶ τούτων μὲν ἅλις· ἐπὶ δὲ τὰ 39.636 ἑξῆς προΐωμεν. Ὁμοίως Παῦλος ἐν τῇ δευτέρᾳ πρὸς Κορινθίους γράφων· "Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν; Εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός· ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς." Κατανόησον, ὡς τὸ Πνεῦμα τοῦ Θεοῦ Θεὸν εἶπεν οἰκοῦντα ἐν τῷ ναῷ τοῦ ἀνθρώπου, ὅντινα Θεοῦ ὠνόμασε ναὸν, ὡς ἀλλαχοῦ λέγει· "Τίς συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων; Ἡμεῖς γὰρ ναός ἐσμεν Θεοῦ ζῶντος, καθὼς εἶπεν ὁ Θεός· Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός." Καὶ ὡς Τιμοθέῳ γράφει· "Τὴν καλὴν παραθήκην φύλαξον διὰ Πνεύματος ἁγίου, τοῦ ἐνοικοῦντος ἐν ἡμῖν." Καὶ ὡς ἐν Εὐαγγελίῳ ἔχει, καθὰ ἤδη ἐλέχθη· "Ἐν τούτῳ γὰρ γινώσκομεν, ὅτι ὁ Θεὸς ἐν ἡμῖν ἐστιν, ἐκ τοῦ Πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν·" ἀμέλει ὡς ἀπὸ δύο ὑποστάσεων παρ' Ἡσαΐᾳ λέγει· "Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἔτι." Ὡς καὶ ἀπὸ τοῦ Υἱοῦ ἐν Εὐαγγελίῳ ἔφη· "Ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρεῖ, καὶ ὁ Πατήρ μου ἀγαπήσει αὐτὸν, καὶ πρὸς αὐτὸν ἐλευσόμεθα, καὶ μονὴν παρ' αὐτῷ ποιησόμεθα·" καὶ πρὸς Ἑβραίους· "Χριστὸς δὲ ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς·" καὶ ὁ Ἱεροψάλτης· "Σὺ δὲ ἐν ἁγίοις κατοικεῖς, ὁ ἔπαινος τοῦ Ἰσραήλ." Οἶμαι οἰκητήριον ἅγιον τοῦ ἀπεριγράφου Θεοῦ εἰπὼν πᾶσαν λογικὴν τῶν πιστῶν φύσιν. Ἀπεδείχθη οὖν μονονουχὶ Θεὸς τὸ ἅγιον Πνεῦμα· ἀλλὰ καὶ ἴσος, καὶ ὅμοιος τῷ Πατρὶ καὶ τῷ Υἱῷ, ἐν 39.637 τῷ ἴσως καὶ ὁμοίως ναὸν ἔχειν τὸν ἄνθρωπον· καὶ ὅτι ὁ ὢν οἶκος τοῦ Πατρὸς, ἔχει καὶ τὸν ἐν αὐτῷ ὄντα Υἱὸν, καὶ τὸ Πνεῦμα τοῦ Θεοῦ· ὡς αὖ πάλιν τοῦ Υἱοῦ, ἢ τοῦ Πνεύματος τῆς ἐπιφοιτήσεως καταξιωθεὶς, ἐκ παντὸς ἔχει καὶ τὸν Πατέρα. Καὶ πάλιν ἐν τῇ αὐτῇ δευτέρᾳ Ἐπιστολῇ· "Ἢ οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ τοῦ Θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν; ἠγοράσθητε γὰρ τιμῆς. ∆οξάσατε δὴ τὸν Θεὸν τὸν ἐν τοῖς σώμασιν ὑμῶν." Τὰ σώματα τῶν πιστῶν ναὸν τοῦ ἁγίου Πνεύματος εἶναι εἰπὼν, ἐνουθέτησεν δοξάζειν τὸν Θεὸν ἐν τοῖς σώμασι, δῆλον ὅτι τὸ ἅγιον Πνεῦμα. Λέγων δὲ αὐτὸ ἀπὸ τοῦ Θεοῦ, διδάσκει, ὡς κατὰ φύσιν πρόεισιν ἐξ αὐτοῦ. Ὅπερ αὖθις παριστᾷ καὶ τὸ ναὸν εἶναι αὐτοῦ τὸν ἄνθρωπον, ἴσως τοῦ Πατρὸς καὶ τοῦ Υἱοῦ. Ὁμοίως ἐν τῇ αὐτῇ δευτέρᾳ Ἐπιστολῇ· "Ἄχρι γὰρ τῆς σήμερον τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς ∆ιαθήκης μένει, μὴ ἀνακαλυπτόμενον ὅτι ἐν Χριστῷ καταργεῖται. Ὅταν δὲ ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν· οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος." Καὶ Κύριον τοσαυτάκις ὠνόμασεν τὸ Πνεῦμα τὸ ἅγιον, καὶ ἐλευθερίαν δωρούμενον, οἷς ἐπιφαίνει καὶ δόξαν ἔχον ἐν ἑαυτῷ. Ἡ δὲ πᾶσα τοῦ κεφαλαίου ἑρμηνεία ἔχει ὧδε· Τὰ τῆς Παλαιᾶς, φησὶν, ∆ιαθήκης Ἰουδαϊκὰ παρατηρήματα ἔτι μένει, μὴ ἀποσκεπασθέντα καὶ γνωσθέντα ἐνίοις, ὅτι κατήργηται ἐν Χριστῷ, τῷ εἰπόντι· "Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι·" τοῦτ' ἔστιν, ἢ παῦσαι, ἢ τὸ λεῖπον ἀναπληρῶσαι. Ὅταν δέ τις ἐπιστρέψῃ πρὸς Κύριον, καὶ μεταστῇ ἀπὸ τοῦ τύπου εἰς τὴν ἀλήθειαν, ἀπὸ τοῦ νόμου εἰς τὴν χάριν, κατὰ τὸ, "Οὐκ ἐστὲ ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν," ἀποῤῥιπτεῖ ἐκεῖνο τὸ ὥσπερ συγκαλύπτον αὐτὸν κάλυμμα· ὅμοιον ποιῶν Μωϋσῇ, περιαιροῦντι, ἡνίκα διαλέγεσθαι ἠξιοῦτο τῷ ἀοράτῳ Θεῷ, τὸ κάλυμμα τοῦ προσώπου αὐτοῦ, τοῦ ἐκ τῆς θεϊκῆς ἐπιφανείας δεδοξασμένου, καὶ ἀμαυροῦντος δίκην ἡλιακῶν ἀκτίνων τοὺς ὀφθαλμοὺς τῶν ἐνατενιζόντων αὐτῷ. Τὸν δὲ Κύριον ἐνταῦθα τὸ ἅγιον Πνεῦμα εἶναι λέγει· 39.640 παρ' οὗ τὴν ἐλευθερίαν, οἱ ναὸς ὄντες αὐτοῦ, δεχόμενοι, ἀνακεκαλυμμένῳ προσώπῳ, καὶ οὐκ ἔτι τῷ ζυγῷ τῆς δουλείας ὑποκεκυφότες, τὴν δόξαν τοῦ Κυρίου, τοῦ οἰκοῦντος ἐν ἡμῖν, κατοπτριζόμεθα, ἀπὸ δόξης τοῦ