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be anxious how or what you are to speak; for it is not you who speak, but the Spirit of your Father who speaks in you;” and again Paul: “But you are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you.” And a little later: “For all who are led by the Spirit of God are sons of God.” And elsewhere: “But to us,” he says, “God has revealed them through his Spirit; for the Spirit searches all things, even the depths of God;” for who among men knows the thoughts of a man except the spirit of the man which is in him? In the same way, no one knows the thoughts of God except the Spirit that is from God.” From which it is evident that the Holy Spirit is not of another kind, nor of a different substance, but is of the divine nature; wherefore he both knows the depths of God, and understands the things of God, just as our soul its own things. But if anyone thinks that searching implies ignorance, he will find this said of the Father also: “For he who searches the hearts,” he says, “knows what is the mind of the Spirit.” But if the God of all searches not out of ignorance, but clearly knows all things before they come to be, then the Holy Spirit of God does not search the depths of God out of ignorance; for how could it be fitting for one who is ignorant, that just as the spirit of man knows the things in him, so also no one knows the things of God, except the Spirit of God? For knowledge is the opposite of searching; and the soul does not search its own things, but knows them precisely; therefore the Holy Spirit has precise knowledge of God; and just as no one knows the Father except the Son, nor the Son except the Father, so, he says, no one knows the things of God, except the Spirit of God. From what has been said, we are taught the community of nature. But since those who are sick with all shamelessness, I mean, the disciples of the blasphemy of Arius and Eunomius, say that the Spirit of God is God himself, the blessed Paul necessarily shows the person of the Spirit: “For we,” he says, “have not received the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Holy Spirit, combining spiritual thoughts with spiritual words; but a natural man does not accept the things of the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually appraised; for who has known the mind 75.1181 of the Lord, that he will instruct him? But we have the mind of Christ.” Therefore, by saying, “We have not received the spirit of the world, but the Spirit who is from God,” he taught that the Holy Spirit is not of the same kind as the world, but is of the divine substance. And in addition to this, he taught that he does not have the Word concerning God the Father, but concerning the Holy Spirit, whose grace believers receive. Wherefore he said “the Spirit who is from God,” teaching that he has his existence from the Father, and is of that nature, not by generation, but as he alone knows who understands the Son, and he alone who knows the Father, and that which alone understands the Father and the Son; which we have learned from God, but the manner we have not been taught. And we are content with the given measures of knowledge, and do not ignorantly meddle with things unattainable.

24. That the great Apostle knows the Holy Spirit to be God. That of God

the Holy Spirit, Paul teaches us again: “But you were washed,” he says, “and you were sanctified and you were justified in the name of our Lord Jesus Christ, and in the Spirit of our God.” For why are we called temples of God, receiving the grace of the Spirit through baptism, if the Holy Spirit is not God? And that the faithful are called temples of the Spirit, the same Apostle teaches us, saying: “Do you not know that your bodies are a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you were bought with a price.” Now the temple proclaims the God who dwells in it; wherefore also he said above: “Do you not know that you are God's temple and that God's Spirit dwells in you? If anyone the temple

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μεριμνήσητε πῶς ἢ τί λαλήσετε· οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν·» καὶ πάλιν ὁ Παῦλος· «Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ' ἐν Πνεύματι· εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν.» Καὶ μετ' ὀλίγα· «Ὅσοι γὰρ Πνεύματι Θεοῦ ἄγονται, οὗτοί εἰσιν υἱοὶ Θεοῦ.» Καὶ ἀλλαχοῦ· «Ἡμῖν δὲ, φησὶν, ὁ Θεὸς ἀπεκάλυψε διὰ Πνεύματος αὐτοῦ· τὸ γὰρ Πνεῦ μα πάντα ἐρευνᾷ καὶ τὰ βάθη τοῦ Θεοῦ·» τίς γὰρ ἀνθρώπων οἶδε τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ.» Ἐξ ὧν εὔδηλον ὡς οὐκ ἀλλόφυλον, οὐδὲ ἑτεροούσιον, ἀλλὰ τῆς θείας φύσεώς ἐστι τὸ Πνεῦμα τὸ ἅγιον· διὸ καὶ τὰ βάθη τοῦ Θεοῦ γινώσκει, καὶ ἐπίσταται τὰ τοῦ Θεοῦ, ὡς ἡ ἡμετέρα ψυχὴ τὰ οἰκεῖα. Εἰ δέ τις ἄγνοιαν τὴν ἔρευναν νομίζει, τοῦτο καὶ ἐπὶ Πατρὸς κείμενον εὑρήσει· «Ὁ γὰρ ἐρευνῶν, φησὶ, τὰς καρ δίας, οἶδε τί τὸ φρόνημα τοῦ Πνεύματος.» Εἰ δὲ ὁ τῶν ὅλων Θεὸς οὐκ ἀγνοῶν ἐρευνᾷ, ἀλλὰ σαφῶς ἐπίσταται πρὶν γενέσθαι τὰ πάντα, καὶ τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἅγιον οὐ δι' ἄγνοιαν ἐρευνᾷ τοῦ Θεοῦ τὰ βάθη· πῶς γὰρ ἂν ἁρμόσειε τῷ ἀγνοοῦντι, ὅτι ὡς οἶδε τὸ πνεῦμα τοῦ ἀνθρώπου τὰ ἐν αὐτῷ, οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ; ἐναντίον γὰρ τῇ ἐρεύνῃ ἡ εἴδησις· ἡ δὲ ψυχὴ οὐκ ἐρευνᾷ τὰ ἑαυτῆς, ἀλλ' ἀκριβῶς ἐπίσταται· οὐκοῦν τὸ Πνεῦμα τὸ ἅγιον ἀκριβῆ τὴν γνῶσιν τοῦ Θεοῦ ἔχει· καὶ ὥσπερ τὸν Πατέρα οὐδεὶς οἶδεν εἰ μὴ ὁ Υἱὸς, οὐδὲ τὸν Υἱὸν εἰ μὴ ὁ Πατὴρ, οὕτω, φησὶν, οὐδεὶς οἶδεν τὰ τοῦ Θεοῦ, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. Ἐκ δὲ τῶν εἰρημένων τὸ κοινὸν τῆς φύσεως διδασκό μεθα. Ἐπειδὴ δὲ οἱ νοσοῦντες πᾶσαν ἀναισχυντίαν, οἱ τῆς τοῦ Ἀρείου, φημὶ, καὶ Εὐνομίου μαθηταὶ βλα σφημίας, αὐτόν φασιν εἶναι τὸν Θεὸν τὸ Πνεῦμα τοῦ Θεοῦ, ἀναγκαίως ὁ μακάριος Παῦλος δείκνυσι τὸ τοῦ Πνεύματος πρόσωπον· «Ἡμεῖς γὰρ, φησὶν, οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ ἐκ τοῦ Θεοῦ Πνεῦμα· ἵνα ἴδωμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν, ἃ καὶ λαλοῦμεν, οὐκ ἐν διδακτοῖς ἀνθρω πίνης σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς Πνεύματος ἁγίου, πνευματικοῖς πνευματικὰ συγκρίνοντες· ψυ χικὸς δὲ ἅνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ· μωρία γὰρ αὐτῷ ἐστι, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται· τίς γὰρ ἔγνω νοῦν 75.1181 Κυρίου, ὃς συμβιβάσει αὐτόν; Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.» Οὐκοῦν τῷ εἰπεῖν ὅτι «Οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ,» ἐδίδαξεν οὐχ ὁμογενὲς τῷ κόσμῳ, ἀλλὰ τῆς θείας ὑπάρχον οὐσίας τὸ Πνεῦμα τὸ ἅγιον. Καὶ πρὸς τούτῳ ἐδίδαξεν, ὡς οὐ περὶ τοῦ Θεοῦ καὶ Πατρὸς ἔχει τὸν Λόγον, ἀλλὰ περὶ τοῦ ἁγίου Πνεύματος, οὗ τὴν χάριν λαμβάνουσιν οἱ πιστεύοντες. ∆ιὸ τὸ Πνεῦ μα εἶπε τὸ ἐκ τοῦ Θεοῦ, διδάσκων ὡς ἐκ τοῦ Πατρὸς ἔχει ὕπαρξιν, κἀκείνης ὑπάρχει τῆς φύσεως, οὐ δὲ γεννητικῶς, ἀλλ' ὡς οἶδε μόνος ὁ τὸν Υἱὸν ἐπιστά μενος, καὶ ὁ μόνος τὸν Πατέρα γινώσκων, καὶ τὸ μόνον Πατέρα καὶ Υἱὸν ἐπιστάμενον· ὃ ἐκ Θεοῦ μεμαθήκαμεν, τὸν δὲ τρόπον οὐκ ἐδιδάχθημεν. Ἀρ κούμεθα δὲ τοῖς δοθεῖσι μέτροις τῆς γνώσεως, καὶ οὐ πολυπραγμονοῦμεν ἀγνοήτως τὰ ἀνέφικτα.

Κ∆ʹ. Ὅτι ὁ μέγας Ἀπόστολος Θεὸν οἶδε τὸ Πνεῦμα τὸ ἅγιον. Ὅτι δὲ τοῦ Θεοῦ

τὸ Πνεῦμα τὸ ἅγιον, πάλιν ὁ Παῦλος ἡμᾶς διδάσκει· «Ἀπελούσασθε, λέγων, καὶ ἡγιάσθητε καὶ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυ ρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν.» Τίνος γὰρ ἕνεκεν ναοὶ προσαγορευό μεθα Θεοῦ διὰ τοῦ βαπτίσματος τὴν τοῦ Πνεύματος δεχόμενοι χάριν, εἰ μὴ Θεὸς ὑπάρχει τὸ Πνεῦμα τὸ ἅγιον; ὅτι δὲ ναοὶ τοῦ Πνεύματος οἱ πιστοὶ προσ αγορεύονται, ὁ αὐτὸς ἡμᾶς Ἀπόστολος διδάσκει λέ γων· «Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστι, οὗ ἔχετε ἀπὸ τοῦ Θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν; ἠγοράσθητε γὰρ τιμῆς.» Ὁ δὲ ναὸς τὸν ἐνοικοῦντα κηρύττει Θεόν· διὸ καὶ ἀνωτέρω ἔλεγεν· «Οὐκ οἴδατε ὅτι ναὸς τοῦ Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν; Εἴ τις τὸν ναὸν