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of the Spirit, not as if of God, but because He is in us and dwells in us; nor, being called the temple of God, were we addressed as God. And God the Father, possessing us as Lord, dwells in us; for a temple is fitting for God alone, and similarly for His only-begotten Son, and for His one holy Spirit. And in the same way that God the Father, even if it is not written that He redeemed us with His own blood, is our Lord; so also is His Holy Spirit. For from these things said for the description of the divinity of the Holy Spirit, it follows that they are to be understood similarly of God the Father as well. Who then would be more rightly persuaded by Paul and the other saints, than by Macedonius and by Arius who feigned repentance? For if they have the word of the saints, how have they failed to notice that they have placed themselves among the opponents, and do not think it right to say and think the same things as them? But if it seems one way to them, and another way to these men—for this is beyond dispute from what has been shown. For they did not use the cited oracles by comparing them contemptuously and mockingly to walls and cattle, as these insolent men do, or by judging the rational temple, the one in God's image, the work of His hands, and the most beautiful of things on earth, to be one and the same as these things; this is not the part of Christians, nor of otherwise wise men; nor would anyone at all suppose that they speak the truth when they teach such things. But having truly learned that this is their opinion, how will one not think it more prudent to flee the things of heretics, and be persuaded by what is much better, I mean by the saints, or, to be more accurate, by the things of God Himself? For no one, even if he were entirely ignorant of the Scriptures, would say that all those best and renowned men spoke these things from their own opinion alone, but rather that through their 39.649 voice God speaks to us, and teaches the other things, which are greater than human understanding, and that in the faithful, God Himself, and His only-begotten Son, and His one Spirit dwell similarly and equally, spotlessly. Therefore, refuting and rejecting their sophistical nonsense, and advising them not to choose harmful things, because of Arius and Macedonius, in the 104th psalm He exhorts them: "Do no evil to my prophets." But enough about them, who are in no way friends to God, who gave to men the gift derived from His name, who have said: "Do not stir up Camarina; for it is better undisturbed." Since it has therefore been discerned that the Holy Spirit is God, and that He inspired the prophecies, it is now time to turn to Zacharias, not the sickle-bearing prophet, but the father of John, who also confirmed that He who spoke in the prophets is God and Lord of Israel. And I will set forth the very things he said: "Blessed be the Lord God of Israel, for he has visited and redeemed his people; and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets, who have been since the world began." And the sacred psalmist, never departing from dogmatic teaching, agrees with these things, saying in the 81st psalm: "I will hear what the Lord God will speak in me;" and in the second book of Kingdoms he declared of which Lord and God this prayerful inspiration was, saying: "The Spirit of the Lord spoke in me, and His Word is on my tongue." 39.652 CHAPTER 11. That the Holy Spirit is seated upon the cherubic throne, and sends forth power. And that Paul knew Him to be the Lord of Sabaoth who appeared to Isaiah. And against the opinion of the Macedonians. And that He dwells in us. And that heretics tamper with the divine Scriptures. In the aforementioned most accurate melodist, therefore, who abounds in all necessary things, in the 109th psalm, which was spoken entirely from the person of the Father to the Son, the holy Trinity is of equal honor, and the Spirit as Lord sending forth power and sitting together with the Father and the Son is announced more openly than enigmatically. But it seemed good to me for a ready

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Πνεύματος, οὐχ ὡς Θεοῦ, ἀλλὰ παρὰ τὸ ἐννεῖν καὶ ἐνοικεῖν ἐσμεν, οὐδὲ τοῦ Θεοῦ ναὸς κληθέντες, ὡς Θεοῦ προσηγορεύθημεν. Καὶ ὁ Θεὸς δὲ Πατὴρ, δεσποτικῶς ἡμᾶς κεκτημένος, οἰκεῖ ἐν ἡμῖν ναὸς γὰρ Θεῷ μόνῳ ἁρμόζει, καὶ παραπλησίως αὐτοῦ, ὅ τε μονογενὴς αὐτοῦ Υἱὸς, τό τε ἓν αὐτοῦ ἅγιον Πνεῦμα. Καὶ ὃν τρόπον ὁ Θεὸς καὶ Πατὴρ, κἂν μὴ γέγραπται, ὅτι ἐξηγοράσατο ἡμᾶς τῷ ἰδίῳ αἵματι, ∆εσπότης ἡμῶν ἐστιν· οὕτω καὶ τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον. Τούτοις γὰρ τοῖς πρὸς περιγραφὴν τῆς θεότητος τοῦ ἁγίου Πνεύματος λεγομένοις ἀκολουθεῖ τὸ παραπλησίως καὶ ἐπὶ τοῦ Θεοῦ Πατρὸς ἐκλαμβάνεσθαι. Τίς οὖν ἂν πείθοιτο δικαιότερον Παύλῳ καὶ τοῖς ἄλλοις ἁγίοις, ἢ Μακεδονίῳ καὶ τῷ πλαστῶς μετανοήσαντι Ἀρείῳ; Εἰ μὲν γάρ ἐστιν αὐτοῖς τῶν ἁγίων λόγος, πῶς ἔλαθον τάξαντες ἑαυτοὺς ἐν τοῖς ἀντιταττομένοις, καὶ οὐ ταυτὰ ἐκείνοις λέγειν καὶ φρονεῖν ἀξιοῦσιν; Εἰ δὲ ἄλλως μὲν ἐκείνοις, ἄλλως δὲ τούτοις δοκεῖ τοῦτο γὰρ ἀναμφίλεκτον ἀφ' ὧν δέδεικται. Οὐ γὰρ τοίχοις καὶ θρέμμασιν καταφρονητικῶς καὶ χλευαστικῶς, ὡς οἱ ὑβρισταὶ οὗτοι, παραβάλλοντες, ἢ ἓν καὶ ταυτὸν τούτοις εἶναι δοκιμάζοντες τὸν λογικὸν ναὸν, τὸν κατ' εἰκόνα τοῦ Θεοῦ, τὸ ἔργον τῶν χειρῶν αὐτοῦ, καὶ τῶν ἐπὶ γῆς τὸ κάλλιστον, ἔχρησαν τὰ ἐκκείμενα λόγια, οὐ Χριστιανῶν μὲν, οὐδὲ ἄλλως σοφῶν ἐστι τοῦτο· οὐδὲ ἀληθεύειν τοιαῦτα αὐτοὺς διδάσκοντας ἄν τις τὴν ἀρχὴν νομίσοι. Οὕτως δὲ ἔχειν γνώμης αὐτοὺς ὡς ἀληθῶς μαθὼν, πῶς οὐκ οἰήσεται πλέον σωφρονεῖν, ἂν τὰ μὲν αἱρετικῶν φεύγῃ, πείθοιτο δὲ οἷς πολλῷ ἄμεινον, φημὶ τοῖς ἁγίοις, ἢ, τό γε ἀληθέστερον, τοῖς αὐτοῦ τοῦ Θεοῦ; Οὐ γὰρ ἄν τις, κἂν Γραφῶν παντοίως ἄπειρος ᾖ, ἀπὸ τῆς αὐτῶν γνώμης μόνον ταῦτα εἰρηκέναι τοὺς ἀρίστους πάντας καὶ κλεινοὺς ἐκείνους ἄνδρας φήσειεν, ἀλλ' οὐχὶ διὰ τῆς 39.649 αὐτῶν φωνῆς ἡμῖν τὸν Θεὸν διαλέγεσθαι, καὶ τά τε ἄλλα, τὰ μείζονα συνέσεως ἀνθρώπων, διδάσκειν, καὶ ὅτι ἐν πιστοῖς αὐτός τε ὁ Θεὸς, καὶ ὁ μονογενὴς αὐτοῦ Υἱὸς, καὶ τὸ ἓν αὐτοῦ Πνεῦμα ὁμοίως καὶ ἴσως οἰκεῖ ἀχράντως. ∆ιελέγχων τοίνυν καὶ ἀποῤῥιπτῶν τὰς σοφισματώδεις αὐτῶν φλυαρίας, καὶ τὸ μὴ τὰ βλαβερὰ, διὰ Ἄρειον καὶ Μακεδόνιον, αἱρεῖσθαι συμβουλεύων ἐν ρδʹ ψαλμῷ παρεγγυᾶται αὐτοῖς· "Ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε." Ἀλλὰ τὰ μὲν περὶ ἐκείνων, τῶν μηδαμοῦ φίλων Θεῷ τῷ καὶ τὴν ἐξ ὁμωνυμίας δωρεὰν ἀνθρώποις δεδωκότι εἰρηκότων· "Μὴ κίνει καμάριναν· ἀκίνητος γὰρ ἀμείνων." ∆ιαγνωσθέντος τοίνυν καὶ τοῦ, ὅτι Θεὸς τὸ ἅγιον Πνεῦμα, καὶ τὰς προφητείας αὐτὸ ὑπέβαλεν, μεταβῆναι ἤδη καιρὸς ἐπὶ τὸν Ζαχαρίαν, οὐ τὸν δρεπανηφόρον προφήτην, ἀλλὰ τὸν πατέρα Ἰωάννου, ἐγκρίναντα καὶ αὐτὸν Θεὸν καὶ Κύριον. τοῦ Ἰσραὴλ εἶναι τὸν ἐν προφήταις λαλήσαντα. Αὐτὰ δὲ παραθῶμαι, ἅπερ ἐκεῖνος ἔλεξεν· "Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ Ἰσραὴλ, ὅτι ἐπεσκέψατο, καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ· καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν τῷ οἴκῳ ∆αυῒδ τοῦ παιδὸς αὐτοῦ, καθὼς ἐλάλησεν διὰ στόματος τῶν ἁγίων, τῶν ἀπ' αἰῶνος προφητῶν αὐτοῦ." Καὶ ὁ ἱεροψάλτης δὲ οὐκ ἀποστάς ποτε δογματικῆς διδασκαλίας, συμφέρεται τούτοις, λέγων ἐν μὲν παʹ ψαλμῷ· "Ἀκούσομαι, τί λαλήσει ἐν ἐμοὶ Κύριος ὁ Θεός·" ἐν δὲ τῇ βʹ τῶν βασιλειῶν ἱστορίᾳ ἐξεῖπεν, ποίου ἦν Κυρίου καὶ Θεοῦ ὁ εὐκταῖος οὗτος ἐνθουσιασμὸς, φράσας· "Πνεῦμα Κυρίου ἐλάλησεν ἐμοὶ, καὶ ὁ Λόγος αὐτοῦ ἐπὶ γλώσσης μου." 39.652 ΚΕΦ. ΙΑʹ. Ὅτι ἐπὶ τοῦ χερουβικοῦ θρόνου καθέζεται τὸ ἅγιον Πνεῦμα, καὶ δύναμιν ἐξαποστέλλει. Καὶ ὅτι ὁ Παῦλος αὐτὸ οἶδεν εἶναι τὸν ὀφθέντα τῷ Ἡσαΐᾳ Κύριον Σαβαώθ. Καὶ κατὰ τοῦ Μακε δονιανοῦ φρονήματος. Καὶ ὅτι ἐν ἡμῖν οἰκεῖ. Καὶ ὅτι ῥᾳδιουργοῦσιν αἱρετικοὶ τὰς θείας Γραφάς. Παρὰ τῷ μνημονευθέντι τοίνυν ἀκριβεστάτῳ μελῳδῷ, τῷ πᾶσι τοῖς ἀναγκαίοις ἐμπλεονάζοντι, ἐν ρθʹ ψαλμῷ, ὅστις ὅλος ἐκ προσώπου τοῦ Πατρὸς πρὸς τὸν Υἱὸν ἐλέχθη, ἰσότιμος ἡ ἁγία Τριὰς, καὶ Κύριος τὸ Πνεῦμα ἐξαποστέλλων δύναμιν, καὶ συγκαθεζόμενος τῷ· Πατρὶ καὶ τῷ Υἱῷ ἐμφανῶς μᾶλλον, ἤπερ αἰνιγματωδῶς ἀπαγγέλλεται. Ἔδοξεν δέ μοι εἰς ἑτοίμην