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The Savior mentioned the prophecy in John, saying: "It is written in the prophets: And they shall all be taught by God." And Paul writes to the Thessalonians things consistent with these: "For you yourselves are taught by God to love one another." But both speak concerning the Holy Spirit, as the Lord says again in John: "He will teach you, and bring all things to your remembrance." If, therefore, those taught by the Holy Spirit are called taught by God, let the reader understand what the Holy Spirit is, hearing also another boasting: "God taught me wisdom;" and again: "God has taught me from my youth." And the Scripture is also called God-breathed and divine, as being of the Holy Spirit who breathed it, God, according to Paul writing his second letter to Timothy: "All Scripture is God-breathed and profitable." And again Peter, rejecting the idea that one ought to think the Holy Spirit belongs among creatures, writes in his second catholic epistle: "For prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit." And the Acts of the Apostles also contain this: "Peter, filled with the Holy 39.645 Spirit, said to the people," what he said. Now each of the things spoken in the Scriptures concerning the divine Spirit is a sufficient proof of his likeness in all things to the divinity of God the Father and of the Son. But those who think the opinion of Macedonius to be more important than the simplicity of the Scriptures, and who wish to show it to be more honorable than our unadulterated faith, speaking against the Holy Spirit, have written even slanders about his indwelling in us, in these very words: "Things said allegorically, or appellatively, or metaphorically, or homonymously, ought not to be taken for doctrinal precision. For, he says, the temple in Jerusalem made of inanimate matter was also a temple, and that was the first to be called a temple; but henceforth men are also so called homonymously. Forsooth also a worldly house is a temple, because of dwelling and inhabiting. "For," he says, "Nebuchadnezzar was in the temple of the kingdom." And again: If men by nature, they are a temple appellatively, and not, forsooth, truly; and again: Since, then, he says, we are also called sheep, are we this by nature? and again: The one who redeemed us, he says, is the one who died for us; but the one who redeems does not redeem what belongs to another." They speak thus, perplexingly, and irrationally, and as no one, not even those able to reason in the slightest, would accept them. For in comparison with the divinely-spoken oracles, both concerning his unassailable divinity and concerning us, the rational works of his hands, they bring forth cattle and inanimate buildings, and they trifle, as it were, with fearful writings and matters, and through these supposedly simple and lax arguments they call men to their own abyss, like those who hook fish with a small bit of bait. But we, showing on all sides that we have taken the greatest care throughout our whole life, as it seems to us at least, to say nothing rashly, nor with hostility against anyone, and that we have fled from just reproach; we have come to remind the more sober-minded 39.648 and those who agree with us of what they have heard from the Scriptures; and to persuade the others, as far as it is in our power, not to hold such an opinion or faith henceforth as they do. For we who are counted worthy to have dwelling in us the substantial Spirit of God who fills all things, are called his temple, not by homonymy or synonymy, not by allegory, not by metaphor, but properly and in truth. Wherefore the Apostle, not to the temple in Jerusalem nor to those things which the heretics used as an image, but indeed to believers, clearly showing the Holy Spirit to be God, said: "Do you not know that you are the temple of God, and that the Spirit of God dwells in you?" And to the Hebrews: "We are partakers of the Holy Spirit." For if a temple of the holy

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προφητείας ὁ Σωτὴρ ἐμνημόνευσεν παρ' Ἰωάννῃ, εἰπών· "Ἔστιν γεγραμμένον ἐν τοῖς προφήταις· Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ" Καὶ Παῦλος δὲ Θεσσαλονικεῦσιν ἀκόλουθα τούτων γράφει· "Αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους." Ἀμφότεροι δὲ περὶ τοῦ ἁγίου λέγουσι Πνεύματος, ὡς ἐν Ἰωάννῃ αὖθις ὁ ∆εσπότης λέγει· "Ἐκεῖνος ὑμᾶς διδάξει, καὶ ἀναμνήσει πάντα." Εἰ τοίνυν οἱ ὑπὸ τοῦ ἁγίου Πνεύματος διδασκόμενοι, διδακτοὶ Θεοῦ ἀκούουσιν, τί ἐστιν τὸ ἅγιον Πνεῦμα, ὁ ἀναγινώσκων νοείτω, ἀκούων καὶ ἑτέρου αὐχοῦντος· "Ὁ Θεὸς ἐδίδαξέν με σοφίαν·" καὶ πάλιν· "Ἐδίδαξέν με ὁ Θεὸς ἐκ νεότητός μου." Κέκληται δὲ καὶ θεόπνευστος, καὶ θεία ἡ Γραφὴ, ὡς τοῦ πνεύσαντος αὐτὴν ἁγίου Πνεύματος Θεοῦ καθεστῶτος, κατὰ Παῦλον γράφοντα Τιμοθέῳ τὸ δεύτερον· "Πᾶσα Γραφὴ θεόπνευστος, καὶ ὠφέλιμος." Καὶ αὖθις δὲ Πέτρος, ἀποφέρων τὸ μὴ δεῖν οἴεσθαι τὸ ἅγιον Πνεῦμα τελεῖν ἐν κτίσμασι, καθολικῶς τὸ δεύτερον γράφει· "Οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτὲ, ἀλλ' ὑπὸ Πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ Θεοῦ ἅγιοι ἄνθρωποι." Καὶ αἱ Πράξεις δὲ τῶν ἀποστόλων περιέχουσιν τάδε· "Πέτρος, πλησθεὶς Πνεύματος 39.645 ἁγίου, εἶπεν πρὸς τὸν λαὸν," ἅπερ εἶπεν. Ἐν ἕκαστον μὲν οὖν τῶν ἐν Γραφαῖς περὶ τοῦ θεϊκοῦ Πνεύματος διαγορευθέντων, ἀποχρῶν ἐστι τεκμήριον τῆς ἐκείνου περὶ πάντα πρὸς τὴν τοῦ Θεοῦ Πατρὸς καὶ τοῦ Υἱοῦ θεότητα ὁμοιότητος. Οἱ δὲ τὸ Μακεδονίου φρόνημα ἡγούμενοι τῆς ἐν Γραφαῖς ἁπλότητος εἶναι σπουδαιότερον, καὶ βουλόμενοι τοῦτο τιμιώτερον τῆς παρ' ἡμῖν ἀκιβδήλου πίστεως δεικνύναι, ἀντεροῦντες τῷ ἁγίῳ Πνεύματι, ἔγραψαν καὶ περὶ τῆς ἐν ἡμῖν κατοικήσεως αὐτοῦ λοιδορίας, αὐτοῖς ὀνόμασιν οὕτως· "Τὰ ἀλληγορικῶς, ἢ προσηγορικῶς, ἢ μεταφορικῶς, ἢ ὁμωνύμως λεγόμενα, οὐ χρὴ εἰς δόγματος ἀκρίβειαν παραλαμβάνειν. Ναὸς γὰρ, φησὶν, καὶ ὁ ἐν Ἱεροσολύμοις ὁ ἐξ ὕλης ἀψύχου, καὶ πρῶτος ἐκεῖνος ὠνομάσθη ναός· ὁμωνύμως δὲ λοιπὸν καὶ οἱ ἄνθρωποι. Ναὸς δὲ δῆθεν καὶ οἶκος βιωτικὸς, διὰ τὸ ἐννεῖν καὶ ἐνοικεῖν. "Ἦν γὰρ," φησὶν, "ὁ Ναβουχοδονόσωρ ἐν τῷ ναῷ τῆς βασιλείας." Καὶ πάλιν· Εἰ φύσει ἄνθρωποι, προσηγορικῶς ναός εἰσιν, καὶ οὐχὶ δῆθεν ἀληθῶς· καὶ πάλιν· Ἐπειδὴ οὖν, φησὶν, καὶ πρόβατα ὠνομάσμεθα, ἆρα κατὰ φύσιν τοῦτό ἐσμεν; αὖθις τε· Ὁ ἐξαγοράσας ἡμᾶς, φησὶν, ὁ ὑπὲρ ἡμῶν ἀποθανών ἐστιν· ὁ δὲ ἐξαγοράζων, οὐ τὸ ἀλλότριον ἐξαγοράζει." Αὐτοὶ μὲν οὕτως, ἀπόρως, καὶ ἀλόγως, καὶ ὡς οὐκ ἄν τις, οὐδὲ τῶν μικρὰ ὁπωσοῦν λογίζεσθαι δυναμένων, ἀποδέξαιτο αὐτούς. Εἰς παρεξέτασιν γὰρ τῶν θεοχρήστων ῥητῶν, τῶν περὶ αὐτῆς τε τῆς ἀκαταφρονήτου θεότητος, περί τε τῶν λογικῶν ἔργων τῶν χειρῶν αὐτοῦ ἡμῶν. κτήνη καὶ οἰκοδομίαν ἄψυχον εἰς μέσον φέρουσιν, καὶ παίζουσιν οἷον εἰς τὰ φοβερὰ γραφία καὶ πράγματα, καὶ διὰ τῶν δῆθεν ἀφελῶν τούτων καὶ ἀνειμένων λόγων ἐπὶ τὸ ἑαυτῶν βάραθρον καλοῦσιν, ὡς οἱ τοὺς ἰχθύας μικρῷ τινι δελεάσματι ἀγκιστρεύοντες. Ἡμεῖς δὲ πανταχόθεν δεικνύντες ὡς πλείστην παρὰ πάντα τὸν βίον, ὥς γε ἑαυτοῖς δοκοῦμεν, πεποιήμεθα φροντίδα τοῦ μηδ' ὁτιοῦν εἰκῆ, μηδὲ σὺν ἀπεχθείᾳ τῇ κατά τινος φθέγγεσθαι, καὶ τοῦ ὅτι εὔλογον λοιδορίαν πεφεύγαμεν· ἥκομεν, τοὺς μὲν τῶν σωφρονε 39.648 στέρων καὶ τοὺς ὁμόφρονας ἡμῖν ἀναμνήσοντες, ὧν ἀπὸ τῶν Γραφῶν ἀκηκόασιν· τοὺς δ' ἄλλους πείσοντες, τῷ γε ἐφ' ἡμῖν, μὴ οὕτω γνώμης, ἢ πίστεως, ὡς ἔχουσιν, τοῦ λοιποῦ ἔχειν. Οἱ γὰρ ἀξιούμενοι ἔχειν κατοικοῦν ἐν αὐτοῖς τὸ πληροῦν τὰ πάντα ἐνυπόστατον Πνεῦμα τοῦ Θεοῦ, οὔτε κατὰ ὁμωνυμίαν ἢ συνωνυμίαν, οὔτε κατὰ ἀλληγορίαν, οὔτε κατὰ μεταφορὰν, ναὸς αὐτοῦ ὠνομάσμεθα, ἀλλὰ κυρίως καὶ κατὰ ἀλήθειαν. Ὅθεν ὁ Ἀπόστολος, οὐ τῷ ἐν Ἱεροσολύμοις ναῷ καὶ ἐκείνοις, οἷς εἰκόνι ἐχρήσαντο αἱρετικοὶ, ἀλλὰ γὰρ πιστοῖς, Θεὸν σαφῶς τὸ ἅγιον Πνεῦμα εἶναι δεικνὺς, ἔφη· "Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν·" Καὶ πρὸς Ἑβραίους· "Μέτοχοι Πνεύματος ἁγίου ἐσμέν." Εἰ γὰρ ναὸς τοῦ ἁγίου