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of schisms, I mean the aforementioned Meletians in Egypt, who, because of the fall of some during the persecution and their reception by our people into their own clergy after repentance, separated themselves, but not being in heresy 14.3 and likewise the aforementioned Audians in Mesopotamia, who are also a schism, but do not hold a foreign faith, only contentiously arguing in a peculiar way about the 'in the image,' not rebelling and separating themselves on account of faith nor for any other reason, but on account of a self-willed extremism in righteousness, so they say, because they do not have communion with bishops and presbyters who possess gold and silver, and because they celebrate the Pascha at the same time as the Jews celebrate it, and for these reasons separating themselves and being alienated from the 14.4 unity of the orthodox church. For those who have not received the Holy Spirit have not learned the depths of God and have been broken off into these heresies and into the cavils of schisms for a pretext. For having abandoned the truth they have walked on many paths, at different times 14.5 thinking different things in different ways. But the same holy apostle says, showing us for what reason he said this, "But we have received the Spirit of God, that we might know the things freely given to us by God. Which things we also speak, not in words taught by wisdom, but in those taught by the Holy Spirit, comparing spiritual things with spiritual," and what follows. The Spirit of God, therefore, is not foreign to God. For if he is foreign to God, 14.6 how does he search the depths of God? But what will you say to me, O vainglorious one, you who war against yourself, that I may not say the Holy Spirit of God? For why, vainglorious one, do you war against the unconquerable? Why do you fight against the invincible? "It is hard for you to kick against the goads." You cause yourself to stumble and not the Word, you ensnare yourself and not the Spirit, you alienate yourself from the grace of God and not the Son from the Father nor the Holy Spirit from the Father and the Son. 15.1 For you surely speak out of cleverness; for I have already heard some empty-minded people transforming the truth of our God and Savior into blasphemies and saying: "He searches the depths of God, but does not comprehend them," because this word is not added to the saying, but the apostle only said "searches the depths 15.2 of God"; and "comprehends" is not added. O what great foolishness! For was there a need, O you who are driven by God, after saying "searches" to say "comprehends"? For according to your lack of understanding, would the matter be found lame 15.3 if this word were not added? But now no pretext is left for you. For from all sides Scripture gathers the truth for the most reverent man. For concerning the almighty God it is written thus, that "God tests the kidneys" and "searches 15.4 the chambers of the belly." And if he tests the kidneys, does he then not know what he tests? Or did he declare the whole of knowledge in the testing? "And searching the chambers of the belly," again "comprehending" is not added. Then, if "comprehends" is not added to the saying, shall I bring death upon myself by weaving into the saying "does not comprehend" according to your argument, 15.5 O foolish one? Thus, therefore, concerning the Holy Spirit it is also said that he searches and there was no need to say that he also comprehends. For in the very word it is shown that in the Holy Spirit is the knowledge of God and of the depths of God. And even if he does not say "comprehends," understand the same thing for me and do not destroy your own soul. 15.6 For just as concerning the Father one must not dare to say he searches and does not comprehend—for he himself created man with the Son and Holy Spirit; for the Trinity is always Trinity and never receives an addition— 15.7 so indeed it must also be understood concerning the Holy Spirit. For when he says, "Let us make man," "for in the beginning"

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σχισμάτων, τῶν τε κατ' Αἴγυπτόν φημι προειρημένων Μελιτιανῶν, τῶν διὰ τὴν ἐπὶ τοῦ διωγμοῦ γενομένην τινῶν πτῶσιν παρὰ δὲ τῶν ἡμετέρων δεχθέντων ἐν τοῖς αὐτῶν κλήροις μετὰ μετάνοιαν ἑαυτοὺς σχισάντων, οὐ μὴν δὲ ἐν αἱρέσει 14.3 ὄντων καὶ τῶν κατὰ τὴν Μεσοποταμίαν προειρημένων ὡσαύτως Αὐδιανῶν, τῶν καὶ αὐτῶν σχίσμα ὄντων, ἀλλ' οὐκ ἀλλοτρίαν πίστιν ἐχόντων, μόνον ἰδιωτικῶς περὶ τοῦ κατ' εἰκόνα φιλονεικούντων, οὐ διὰ πίστιν δὲ ἀφηνιαζόντων καὶ ἑαυτοὺς ἀφοριζόντων οὐδὲ διά τι ἕτερον, ἀλλὰ κατὰ ἐθελοακρότητα δικαιοσύνης δῆθεν, διὰ τὸ μὴ συγκοινωνεῖν ἐπισκόποις καὶ πρεσβυτέροις τοῖς χρυσὸν καὶ ἄργυρον κεκτημένοις καὶ διὰ τὸ ποιεῖν τὸ πάσχα ἐν ᾧ καιρῷ Ἰουδαῖοι ποιοῦσι, καὶ σχιζόντων ἑαυτοὺς τούτων χάριν καὶ ἀπαλλοτριούντων τῆς 14.4 ἑνώσεως τῆς ὀρθοδόξου ἐκκλησίας. οἱ γὰρ μὴ λαβόντες πνεῦμα ἅγιον οὐκ ἔμαθον τὰ βάθη τοῦ θεοῦ καὶ εἰς ταύτας περιεκλάσθησαν τὰς αἱρέσεις καὶ εἰς τὰς τῶν σχισμάτων διὰ προφάσεως ἐρεσχελίας. καταλείψαντες γὰρ τὴν ἀλήθειαν ἐπὶ πολλὰς τρίβους ἐβάδισαν, ἄλλοτε 14.5 ἄλλως καὶ ἄλλα διανοούμενοι. φησὶ δὲ ὁ αὐτὸς ἅγιος ἀπόστολος, δηλῶν ἡμῖν δι' ἣν αἰτίαν τοῦτο εἶπεν, «ἡμεῖς δὲ τὸ πνεῦμα τοῦ θεοῦ ἐλάβομεν, ὅπως γνῶμεν τὰ ἐκ θεοῦ χαρισθέντα ἡμῖν. ἃ καὶ λαλοῦμεν, οὐκ ἐν διδακτοῖς σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς πνεύματος ἁγίου, πνευματικοῖς πνευματικὰ συγκρίνοντες» καὶ τὰ ἑξῆς. τὸ πνεῦμα τοίνυν τοῦ θεοῦ οὐκ ἀλλότριον θεοῦ. εἰ γὰρ ἀλλότριον θεοῦ ἐστι, 14.6 πῶς τὰ βάθη τοῦ θεοῦ ἐρευνᾷ; ἀλλὰ τί ἐρεῖς μοι, ὦ κενόδοξε, ὁ πολεμῶν σεαυτόν, ἵνα μὴ εἴπω τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ; τί γάρ, κενόδοξε, πολεμεῖς τὸν ἀκαταπολέμητον; τί μάχῃ τῷ ἀκαταμαχήτῳ; «σκληρόν σοι πρὸς κέντρα λακτίζειν». σεαυτὸν σκανδαλίζεις καὶ οὐ τὸν Λόγον, σαυτὸν ἁλίσκεις καὶ οὐ τὸ πνεῦμα, σαυτὸν ἀπαλλοτριοῖς ἀπὸ τῆς τοῦ θεοῦ χάριτος καὶ οὐ τὸν υἱὸν ἀπὸ πατρὸς οὐδὲ τὸ πνεῦμα τὸ ἅγιον ἀπὸ πατρὸς καὶ υἱοῦ. 15.1 Πάντως γὰρ λέγεις κατὰ δεινότητα· ἤκουσα γὰρ ἤδη καί τινας ματαιόφρονας τὴν τοῦ θεοῦ καὶ σωτῆρος ἡμῶν ἀλήθειαν μετατιθέντας εἰς βλασφημίας καὶ λέγοντας· «ἐρευνᾷ μὲν τὰ βάθη τοῦ θεοῦ, ἀλλ' οὐ καταλαμβάνει», διὰ τὸ μὴ προσκεῖσθαι τῷ ῥητῷ τὸν λόγον τοῦτον, ἀλλὰ μόνον εἰπεῖν τὸν ἀπόστολον «ἐρευνᾷ τὰ βάθη 15.2 τοῦ θεοῦ»· καὶ οὐ πρόσκειται τὸ καταλαμβάνει. ὦ πολλῆς ἠλιθιότητος. χρεία γὰρ ἦν, ὦ θεήλατε, μετὰ τὸ εἰπεῖν ἐρευνᾷ εἰπεῖν τὸ καταλαμβάνει; κατὰ γὰρ τὴν σὴν ἀφυΐαν χωλὸν ἂν ηὑρίσκετο τὸ 15.3 πρᾶγμα μὴ προστιθεμένης τῆς λέξεως ταύτης; νῦν δὲ οὐχ ὑπολείπεταί σοι πρόφασις. πανταχόθεν γὰρ ἡ γραφὴ συνάγει τῷ εὐλαβεστάτῳ ἀνδρὶ τὴν ἀλήθειαν. περὶ γὰρ τοῦ παντοκράτορος θεοῦ γέγραπται οὕτως ὅτι «ὁ θεὸς δοκιμάζων νεφροὺς» καὶ «ἐρευνῶν 15.4 ταμιεῖα κοιλίας». εἰ δὲ δοκιμάζει νεφρούς, ἆρα οὐκ οἶδεν ὅ τι δοκιμάζει; ἢ τὸ πᾶν τῆς γνώσεως ἐν τῷ δοκιμάζειν ἀπεφήνατο; «ἐρευνῶν δὲ ταμιεῖα κοιλίας», πάλιν οὐ πρόσκειται τὸ καταλαμβάνων. ἆρα, ἐὰν μὴ πρόσκειται τῷ ῥητῷ τὸ καταλαμβάνει, θάνατον ἐμαυτῷ προξενήσω παραπλέξας τῷ ῥητῷ τὸ «οὐ καταλαμβάνει» κατὰ τὸν σὸν 15.5 λόγον, ὦ ἀνόητε; οὕτως οὖν καὶ περὶ τοῦ πνεύματος τοῦ ἁγίου εἴρηται ὅτι ἐρευνᾷ καὶ οὐ χρεία ἦν εἰπεῖν ὅτι καὶ καταλαμβάνει. ἐπ' αὐτοῦ γὰρ τοῦ λόγου δηλοῖ ὅτι ἔστιν ἐν τῷ πνεύματι τῷ ἁγίῳ ἡ γνῶσις τοῦ θεοῦ καὶ τῶν βαθέων τοῦ θεοῦ. κἄν τε μὴ εἴπῃ καταλαμβάνει, τὸ αὐτό μοι νόησον καὶ μὴ τὴν ἑαυτοῦ ψυχὴν ἀπόλλυε. 15.6 ὡς γὰρ ἐπὶ τοῦ πατρὸς οὐ τολμητέον λέγειν τὸ ἐρευνᾷ καὶ οὐ καταλαμβάνει αὐτὸς γὰρ τὸν ἄνθρωπον ἔκτισε σὺν υἱῷ καὶ ἁγίῳ πνεύματι· ἀεὶ γὰρ ἡ τριὰς τριὰς καὶ οὐδέποτε προσθήκην λαμβάνει, 15.7 οὕτω δὴ καὶ περὶ τοῦ ἁγίου πνεύματος νοητέον. ὅταν γὰρ εἴπῃ ὅτι «ποιήσωμεν τὸν ἄνθρωπον» «ἐν ἀρχῇ γὰρ