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of God, God will destroy him; for the temple of God is holy, which you are.” If, then, believers receive the grace of the Spirit through baptism, and being deemed worthy of this gift, we are called the temple of God, then the Holy Spirit is God. For this reason, if those who enjoy the grace of the Spirit are and are called an indwelling and temple of God, it is clear that the Holy Spirit is of the divine nature, and consubstantial with the Father and the Son. But if He is a creature, and happens to be of another substance, those who happen to receive his gift would not reasonably be called temples of God; but if those who enjoy some partial and small grace from him are named temples of God, we shall understand the kinship from the designation. The chief of the apostles also teaches this in the Acts, when refuting the theft of Ananias.

25. That the divine Peter also accepts consonant things concerning the Spirit.

“Ananias,” he says, “why has Satan 75.1184 filled your heart to lie to the Holy Spirit and to keep back for yourself from the price of the land?” And after a little: “You have not lied to men, but to God.” For since he thought to escape notice from the apostles as from men, having held back what he wished of the price of the property, the leader of the apostles teaches him that those who have the grace of the Spirit clearly know all things that are done in secret. For you did not lie to us, he says, but to the Holy Spirit; do not, therefore, think that you have deceived men; for it is God who has been lied to by you; for you did not lie to men, but to God; for we have not been deceived by you, he says, but the Holy Spirit, which is God, having existence from God, and being of that nature. Luke also makes this clear in the Acts; for having said above that as the brethren in Antioch were ministering to the Lord and fasting, the Holy Spirit said:

26. Proof from many sources that the Holy Spirit is God. “Set apart for me

Paul and Barnabas for the work to which I have called them.” And adding that being sent out by the Holy Spirit they went down to Seleucia, and having related how, after traveling through Cyprus and Lycia, and Lycaonia, and Pamphylia, and Bithynia, they preached the Gospel, he adds: “And from there Barnabas and Paul, sailing to Antioch, from where they had been commended to the grace of God for the work that they had fulfilled; and when they had arrived and gathered the church together, they declared all that God had done with them.” Having mentioned above the Spirit, as having set apart Paul and Barnabas for the work to which he had called them, he calls this [work] after the return; and twice he applies the designation of God; first, saying that they sailed to Antioch, from where they had been commended to the grace of God for the work they had fulfilled; and second, that, having gathered the church, they declared all that God had done with them. And indeed it was the Holy Spirit who was working wonders, who was making wise, who was granting understanding, who was empowering the preachers, who was inspiring in them the word of teaching; wherefore Paul also said: “For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another gifts of healing in the same Spirit,” and the rest. Then, teaching that the Holy Spirit does not distribute these things as a subordinate, but bestows them as a master to whom He wills, he added: “All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.” If, therefore, the Holy Spirit worked these things through the apostles as he willed, and Paul and Barnabas, having gathered the church, declared all that God had done with them, then God

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τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός· ὁ γὰρ τοῦ Θεοῦ ναὸς ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.» Εἰ τοίνυν τὴν χάριν τοῦ Πνεύματος διὰ τοῦ βαπτίσματος λαμβά νουσιν οἱ πιστεύοντες, ταύτης δὲ τῆς δωρεᾶς ἀξιού μενοι, ναὸς Θεοῦ χρηματίζομεν, Θεὸς ἄρα τὸ Πνεῦμα τὸ ἅγιον. Τούτου χάριν, εἰ ἐνοίκησις καὶ ναὸς Θεοῦ οἱ τῆς τοῦ Πνεύματος χάριτος ἀπολαύοντες εἰσὶ καὶ κα λοῦνται, τῆς θείας φύσεως δῆλον ὅτι τὸ Πνεῦμα τὸ ἅγιον, καὶ Πατρὶ καὶ Υἱῷ ὁμοούσιον. Εἰ δὲ κτίσμα, καὶ ἐξ ἑτέρας οὐσίας τυγχάνει, οὐκ εἰκότως ἂν ναοὶ προσαγορευθεῖεν Θεοῦ οἱ τῆς τούτου τυγχάνοντες δωρεᾶς· εἰ δὲ ναοὶ Θεοῦ ὀνομάζονται, οἱ μερικῆς τινὸς καὶ βραχείας παρὰ τούτου χάριτος ἀπολαύον τες, ἐκ τῆς προσηγορίας νοήσομεν τὴν συγγένειαν. Τοῦτο καὶ τῶν ἀποστόλων ὁ κολοφὼν ἐν ταῖς Πράξεσι διδάσκει, τοῦ Ἀνανίου τὴν κλοπὴν διελέγχων.

ΚΕʹ. Ὅτι καὶ ὁ θεσπέσιος Πέτρος συνῳδὰ περὶ τοῦ Πνεύματος δέχεται.

«Ἀνανία, γὰρ, φησὶν, ἵνα τί ἠπάτησεν ὁ Σατανᾶς 75.1184 τὴν καρδίαν σου ψεύσασθαι τὸ ἅγιον Πνεῦμα, καὶ νοσφίσασθαί σε ἀπὸ τῆς τιμῆς τοῦ χωρίου;» Καὶ μετ' ὀλίγα· «Οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ Θεῷ.» Ἐπειδὴ γὰρ ἐκεῖνον ᾠήθη λανθάνειν ὡς ἀνθρώπους τοὺς ἀποστόλους ὑφελόμενος τῆς τοῦ κτήματος τιμῆς, ὃ ἠθέλησεν, ὁ κορυφαῖος αὐτὸν διδάσκει τῶν ἀποστόλων, ὅτι τοῦ Πνεύματος τὴν χάριν οἱ ἔχοντες, πάντα σαφῶς ἐπίστανται τὰ κρύβδην γινόμενα. Οὐχ ἡμᾶς γὰρ, φησὶν, ἐψεύσω, ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον· μὴ τοίνυν ἀνθρώπους ἠπατηκέναι νόμιζε· Θεὸς γάρ ἐστιν ὁ διαψευσθεὶς παρὰ σοῦ· οὐκ ἐψεύσω γὰρ ἀν θρώποις, ἀλλὰ τῷ Θεῷ· οὐχ ἡμεῖς γὰρ, φησὶν, ὑπὸ σοῦ παρεκρούσθημεν, ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον, ὅπερ ἐστὶ Θεὸς, ἐκ Θεοῦ τὴν ὕπαρξιν ἔχον, κἀκείνης ὑπάρχον τῆς φύσεως. Τοῦτο καὶ ὁ Λουκᾶς ἐν ταῖς Πράξεσι δῆλον ποιεῖ· εἰπὼν γὰρ ἀνώτερον ὅτι λει τουργούντων τῷ Κυρίῳ, καὶ νηστευόντων τῶν ἀδελ φῶν ἐν Ἀντιοχείᾳ, εἶπε τὸ Πνεῦμα τὸ ἅγιον·

Κςʹ. Ἐκ πλειόνων ἀπόδειξις Θεὸν εἶναι τὸ ἅγιον Πνεῦμα. «Ἀφορίσατέ μοι τὸν

Παῦλον δὴ καὶ τὸν Βαρνάβαν εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς.» Καὶ ἐπαγα γὼν ὅτι ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου Πνεύματος κατῆλθον εἰς Σελεύκειαν, καὶ διηγησάμενος ὅπως περινοστήσαντες τὴν Κύπρον καὶ τὴν Λυκίαν, καὶ Λυκαονίαν, καὶ Παμφυλίαν, καὶ Βυθυνίαν, ἐκήρυξαν τὸ Εὐαγγέλιον, ἐπιφέρει· «Κἀκεῖθεν ἀποπλεύ σαντες εἰς Ἀντιόχειαν οἱ περὶ Βαρνάβαν καὶ Παῦ λον, ὅθεν ἦσαν παραδεδομένοι τῇ χάριτι τοῦ Θεοῦ εἰς τὸ ἔργον ὃ ἐπλήρωσαν· παραγενόμενοι δὲ, καὶ τὴν Ἐκκλησίαν συναγαγόντες, ἀνήγγειλαν ὅσα ἐποίησεν μετ' αὐτῶν ὁ Θεός.» Μνημονεύσας ἄνωθεν τοῦ Πνεύματος, ὡς ἀφορίσαντος τὸν Παῦλον καὶ τὸν Βαρνάβαν εἰς ὃ προσεκέκλητο αὐτοὺς ἔργον, τοῦτο μετὰ τὴν ἄνοδον ἀποκαλεῖ· καὶ δὶς τίθησι τὴν τοῦ Θεοῦ προσηγορίαν· πρῶτον μὲν λέγων ὅτι εἰς Ἀντιόχειαν ἀπέπλευσαν, ὅθεν ἦσαν παραδεδομένοι τῇ χάριτι τοῦ Θεοῦ εἰς τὸ ἔργον ὃ ἐπλήρωσαν· δεύτερον δὲ ὅτι, συναγαγόντες τὴν Ἐκκλησίαν, ἀνήγγειλαν ὅσα ἐποίησεν μετ' αὐτῶν ὁ Θεός. Καὶ μὴν τὸ Πνεῦμα τὸ ἅγιον ἦν τὸ θαυματουργοῦν, τὸ σοφίζον, τὸ σύνεσιν χορηγοῦν, τὸ τοὺς κηρύττοντας ἐνδυναμοῦν, τὸ ἐμπνέον αὐτοῖς τὸν τῆς διδασκαλίας λόγον· διὸ καὶ Παῦλος ἔλεγεν· «Ὧ μὲν γὰρ δίδοται διὰ τοῦ Πνεύματος λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύ ματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ αὐτῷ Πνεύματι,» καὶ τὰ ἑξῆς. Εἶτα διδάσκων ὡς οὐχ ὑπουργοῦν ταῦτα διανέμει τὸ Πνεῦμα τὸ ἅγιον, ἀλλὰ δεσποτικῶς οἷς θέλει χαρίζεται, ἐπήγαγε· «Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.» Εἰ τοίνυν τὸ Πνεῦμα τὸ ἅγιον ταῦτα διὰ τῶν ἀποστόλων εἰργάζετο ὡς ἠβού λετο, συναγαγόντες δὲ οἱ περὶ Παῦλον καὶ Βαρνάβαν τὴν Ἐκκλησίαν ἀνήγγειλαν ὅσα ἐποίησε μετ' αὐτῶν ὁ Θεὸς, Θεὸς ἄρα