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coming by the Spirit to the glory of the Father. But let us proceed also to what follows: "But if," he says, "all prophesy, and an unbeliever or an outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed; and so, falling on his face, he will worship God, declaring that God is truly among you." Therefore, the Holy Spirit who speaks and works in those who prophesy and in the saints, and who provides the spiritual gifts, is here also openly named God who is worshipped. And it should be noted, that He is also worshipped. He deems it worthy to write things similar to the foregoing to the Romans also; and the words are in this manner: "May the God of endurance and hope grant you to be of the same mind with one another, according to Christ Jesus; that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ. Who then is the God who grants us to think this way about the Father, and His Only-begotten, but the Holy Spirit? For it remains for us to understand this. But also to the Thessalonians likewise: "May the Lord direct your hearts to the love of God and to the steadfastness of Christ." So that it is the Holy Spirit, the Lord who directs to the love of God the Father, and to the steadfastness of the Son. And again: "May the Lord make you increase and abound in love for one another and for all, just as we do for you; so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus Christ." What Lord, then, increases and establishes in holiness before the Father and the Son, other than the Holy Spirit? And he exhorts them, not from any drunkenness or neglect to send away His eternal grace kindled in us, writing: "Do not quench the Spirit." And again, deifying Him, and announcing His coordination and unanimity with the Father, he says: "Whoever disregards this, disregards not a human being but God, who gives his Holy Spirit to us." But Peter, who holds the first place among the apostles, clearly presenting the Holy Spirit as God and Lord, threatened one Ananias by name with such words: "Why has Satan filled your heart to lie to the Holy Spirit, 39.641 and to keep back part of the proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? You did not lie to men, but to God." And immediately to Sapphira, the wife of Ananias, he says these things: "How is it that you have agreed together to test the Spirit of the Lord?" in a similar way to, "You shall not test the Lord your God;" and to that which was written by James: "For God cannot be tempted by evil, and he himself tempts no one." And John, theologizing about the Spirit, as was said above, said: "God is Spirit, and those who worship him must worship in Spirit and truth." For as God is Spirit, so also His Holy Spirit is God; and as God is and is called that which His Spirit is, so also the Holy Spirit is that which He is, whose Spirit He happens to be, that is, God without beginning. But it is necessary, he says, that we worship the Holy Spirit in our whole spirit, unhesitatingly, with truth, and not with lips only, and with bare words. But if the Macedonians should say that the saying declared that God is to be worshipped in the 39.644 Holy Spirit, not that the Spirit is also to be worshipped; they will be forced to say, that also in the Son, not also the Son. For He himself said: "I am the truth;" and from this saying these blessed hypostases will have no difference. But Isaiah, prophesying concerning the Church and those trained in it in the wisdom of the Spirit, speaks thus from God: "Behold, I am preparing your stone to be carbuncle, and your foundations sapphire; and I will make your battlements jasper, and your gates stones of crystal, and your enclosure choice stones, and all your sons taught by God." Of which

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Πνεύματος εἰς δόξαν τοῦ Πατρὸς ἐρχόμενοι. Προΐωμεν δὲ καὶ ἐπὶ τὰ ἑξῆς· "Ἐὰν," φησὶν, "πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος, ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων, τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται· καὶ οὕτω πεσὼν ἐπὶ πρόσωπον, προσκυνήσει τῷ Θεῷ, ἀπαγγέλλων ὅτι ὄντως ὁ Θεὸς ἐν ὑμῖν ἐστιν." Θεὸς οὖν προσκυνούμενος τὸ ἐν τοῖς προφητεύουσι καὶ τοῖς ἁγίοις λαλοῦν καὶ ἐνεργοῦν, καὶ τὰ χαρίσματα παρέχον ἅγιον Πνεῦμα καὶ ἐνταῦθα φανερῶς ὠνόμασται. Καὶ σημειωτέον, ὅτι καὶ προσκυνεῖται. Τοῖς πρόσθεν παραπλήσια καὶ Ῥωμαίοις ἀξιοῖ γράφειν· ἔχουσι δ' αἱ λέξεις τόνδε τὸν τρόπον· "Ὁ δὲ Θεὸς τῆς ὑπομονῆς καὶ τῆς ἐλπίδος δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις, κατὰ Ἰησοῦν Χριστόν· ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι δοξάζητε τὸν Θεὸν καὶ Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Τίς οὖν ὁ διδοὺς ἡμῖν Θεὸς οὕτω φρονεῖν περὶ τοῦ Πατρὸς, καὶ τοῦ Μονογενοῦς αὐτοῦ, ἀλλ' ἢ τὸ ἅγιον Πνεῦμα; Αὐτὸ γὰρ νοῆσαι ἡμᾶς ὑπολείπεται. Ἀλλὰ καὶ Θεσσαλονικεῦσιν ὡσαύτως· "Ὁ δὲ Κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ Θεοῦ, καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ." Ὡς εἶναι τὸ ἅγιον Πνεῦμα, τὸ κατευθῦνον Κύριον εἰς τὴν ἀγάπην τοῦ Θεοῦ καὶ Πατρὸς, καὶ εἰς τὴν ὑπομονὴν τοῦ Υἱοῦ. Καὶ πάλιν· "Ὑμᾶς δὲ ὁ Κύριος πλεονάσαι καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους, καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς· εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτως ἐν ἁγιωσύνῃ, ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ." Ποῖος οὖν Κύριος ὁ πλεονάζων καὶ στηρίζων ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, ἢ τὸ ἅγιον Πνεῦμα; Καὶ παρεγγυᾷ δὲ αὐτοῖς, μὴ ἐκ παροινίας τινὸς, ἢ ἀμελείας ἀποπέμψασθαι τὴν ἐν ἡμῖν ἀναφθεῖσαν αὐτοῦ αἰωνίαν χάριν, γράφων· "Τὸ Πνεῦμα μὴ σβέννυτε." Αὖθίς τε θεοποιῶν αὐτὸ, καὶ τὴν πρὸς τὸν Πατέρα συστοιχίαν καὶ ὁμοφροσύνην ἀπαγγέλλων, φησίν· "Ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ, ἀλλὰ τὸν Θεὸν, τὸν διδοῦντα τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ἡμᾶς." Πέτρος δὲ, ὁ τὰ πρωτεῖα ἐν τοῖς ἀποστόλοις ἔχων, διαῤῥήδην Θεὸν καὶ Κύριον τὸ ἅγιον Πνεῦμα παριστῶν, τοιοῦτον ἠπείλησεν κατὰ λέξιν Ἀνανίᾳ τινὶ τοὔνομα· "∆ιὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου, ψεύσασθαί σε τὸ Πνεῦμα τὸ ἅγιον, 39.641 καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; Οὐχὶ μένον σοι ἔμενεν, καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; Οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ Θεῷ." Εὐθέως δὲ καὶ πρὸς Σάπφειραν, τὴν Ἀνανίου γυναῖκα, λέγει τάδε· "Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ Πνεῦμα Κυρίου;" ὁμοιότροπον τῷ, "Οὐ μὴ πειράσεις Κύριον τὸν Θεόν σου·" καὶ τῷ παρὰ Ἰακώβου γραφέντι· "Ὁ γὰρ Θεὸς ἀπείραστός ἐστι κακῶν· πειράζει δὲ αὐτὸς οὐδένα." Ὁ δὲ Ἰωάννης θεολογῶν τὸ Πνεῦμα, ὡς ἀνωτέρω ἐλέχθη, ἔφη· "Πνεῦμα ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν, ἐν Πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν." Ὡς γὰρ ὁ Θεὸς Πνεῦμα, καὶ τὸ ἅγιον αὐτοῦ Πνεῦμα Θεός· καὶ ὡς ὁ Θεὸς ἐκεῖνό ἐστιν καὶ λέγεται, ὅ ἐστιν τὸ Πνεῦμα αὐτοῦ· οὕτω καὶ τὸ ἅγιον Πνεῦμα ἐκεῖνό ἐστιν, ὅ ἐστιν, οὗ Πνεῦμα τυγχάνει, τοῦτ' ἔστιν ἄναρχος Θεός. Χρὴ δὲ, φησὶν, ἡμᾶς ἐν ὅλῳ τῷ πνεύματι ἡμῶν ἀνενδυάστως, μετὰ ἀληθείας, καὶ μὴ χείλεσι μόνον, καὶ λόγοις ψιλοῖς, τὸ ἅγιον Πνεῦμα προσκυνεῖν. Εἰ δὲ εἴποιεν Μακεδονιανοὶ, ὅτι ἐν τῷ 39.644 ἁγίῳ Πνεύματι ἔφη τὸ λόγιον τὸν Θεὸν προσκυνεῖσθαι, οὐχὶ καὶ τὸ Πνεῦμα προσκυνεῖσθαι· ἀναγκασθήσονται λέξαι, ὅτι καὶ ἐν τῷ Υἱῷ, οὐχὶ καὶ τὸν Υἱόν. Αὐτὸς γὰρ ἔφη· "Ἐγώ εἰμι ἡ ἀλήθεια·" καὶ οὐχ ἕξουσι οὐδὲ ἀπὸ τοῦ ῥητοῦ τοῦδε διαφορὰν αἱ μακάριαι ὑποστάσεις αὗται Ἡσαΐας δὲ, περὶ τῆς Ἐκκλησίας καὶ τῶν ἐν αὐτῇ ἐκπαιδευομένων τὴν σοφίαν τοῦ Πνεύματος προφητεύων, ὡδί πως ἀπὸ τοῦ Θεοῦ καταλέγει· "Ἰδοὺ ἐγὼ ἑτοιμάζω σοι ἄνθρακα τὸν λίθον σου, καὶ τὰ θεμέλιά σου σάπφειρον· καὶ θήσω τὰς ἐπάλξεις σου ἴασπιν, καὶ τὰς πύλας σου λίθους κρυστάλλου, καὶ τὸν περίβολόν σου λίθους ἐκλεκτοὺς, καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ." Ἧστινος