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“Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” You see here too the Holy Spirit present with the Father and the Son. What would you say also concerning the resurrection of the dead, when we pass away and return to our dust? For we are earth and to the earth we shall go, and He will send forth the Holy Spirit and will create us and will renew the face of the earth. For what Saint Paul called resurrection, this David named renewal. Let us hear again him who was caught up to the third heaven. What does he say? “For you are the temple of the Holy Spirit who is in you.” And every temple is a temple of God. If we are a temple of the Holy Spirit, the Holy Spirit is God. And it is also called the temple of Solomon, but as of the one who built it. But if we are temples of the Holy Spirit in this way, the Holy Spirit is God; “For He who built all things is God”; but if as of one who is worshipped and dwells in us, we will confess that He is God. “For you shall worship the Lord your God, and Him only shall you serve.” But if they reject the word God, let them learn what this name signifies. For from establishing all things or seeing them, He is named God. If then God is so called from establishing or seeing all things, and the Spirit knows all the things of God, as the spirit in us knows our own things, the Holy Spirit is God. And again, if the sword of the Spirit is the word of God, the Holy Spirit is God. For the sword is His whose also the word is called. And if He is named the right hand of the Father; “for the right hand of the Lord has done valiantly,” and “Your right hand, O Lord, has shattered the enemy,” and the Holy Spirit is the finger of God, according to the saying, “If I by the finger of God cast out demons,” which is written in another Gospel as “If I by the Spirit of God cast out demons,” the Holy Spirit is of the same nature with the Father and the Son. 8.12 And concerning the adorable and holy Trinity let these things be said by us for the present. For it is not now possible to examine more broadly the doctrine concerning it. But you, having received seeds from our lowliness, cultivate for yourselves a ripe ear of grain, since even interest, as you know, is required of us from such things. But I believe in God that you will bear fruit thirty and sixty and a hundredfold because of the purity of your life. “For blessed are the pure in heart, for they shall see God.” And think of the kingdom of heaven, brothers, as nothing else than the true understanding of existing things, which the divine Scriptures also call blessedness. For if “the kingdom of heaven is within you,” and apart from the inner man there is nothing in which contemplation consists, the kingdom of heaven would be contemplation. For of those things whose shadows we now see as in a mirror, later, having been released from this earthy body and having put on the incorruptible and immortal, we shall see their archetypes. And we shall see, if indeed we steer our own life toward what is right and take care for the right faith, without which no one will see the Lord. “For into a malicious soul, it says, wisdom will not enter, nor dwell in a body that is in debt to sins.” And let no one object, saying that being ignorant of the things at our feet, you philosophize to us about the incorporeal and entirely immaterial substance. For I judge it absurd to allow the senses to be filled unhindered with their own materials, but for the mind alone to be barred from its proper activity. For just as sense has a grasp of sensible things, so the mind has of intelligible things. At the same time, this must also be said, that God who created us made the natural faculties of judgment unteachable. For no one teaches sight to perceive colors or shapes, nor hearing sounds and voices, nor smell fragrant and foul vapors, nor taste juices and liquids, nor touch soft and hard things, or hot and cold things. Nor could anyone teach the mind to apply itself to intelligible things. And just as, if these should suffer anything, they only require care and the

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«Ἀπελθόντες μαθητεύσατε πάντα τὰ ἔθνη βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος». Ὁρᾷς κἀνταῦθα συμπαρὸν Πατρὶ καὶ Υἱῷ τὸ Ἅγιον Πνεῦμα. Τί δ' ἂν εἴποις καὶ περὶ τῆς ἀναστάσεως τῶν νεκρῶν, ὅταν ἐκλείψωμεν καὶ εἰς τὸν χοῦν ἡμῶν ἐπιστρέψωμεν; Γῆ γάρ ἐσμεν καὶ εἰς τὴν γῆν ἀπελευσόμεθα καὶ ἀποστελεῖ τὸ Πνεῦμα τὸ Ἅγιον καὶ κτίσει ἡμᾶς καὶ ἀνακαινίσει τὸ πρόσωπον τῆς γῆς. Ἣν γὰρ Παῦλος ὁ ἅγιος ἐξανάστασιν εἴρηκε ταύτην ∆αβὶδ ἀνακαινισμὸν προσηγόρευσεν. Ἀκούσωμεν δὲ πάλιν τοῦ ἁρπαγέντος ἕως τρίτου οὐρανοῦ. Τί φησιν; «Ὅτι ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός ἐστε». Πᾶς δὲ ναὸς Θεοῦ ναός. Εἰ δὲ ναός ἐσμεν τοῦ Πνεύματος τοῦ Ἁγίου, Θεὸς τὸ Πνεῦμα τὸ Ἅγιον. Λέγει δὲ καὶ ναὸς Σολομῶντος, ἀλλ' ὡς κατα σκευάσαντος. Εἰ δὲ οὕτως ἐσμὲν ναοὶ τοῦ Ἁγίου Πνεύμα τος, Θεὸς τὸ Ἅγιον Πνεῦμα· «Ὁ γὰρ πάντα κατασκευάσας Θεός»· εἰ δὲ ὡς προσκυνουμένου καὶ ἐνοικοῦντος ἐν ἡμῖν, ὁμολογήσομεν αὐτὸ εἶναι Θεόν. «Κυρίῳ γὰρ τῷ Θεῷ σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις». Εἰ δὲ τὴν Θεὸς φωνὴν παραιτοῖντο, μανθανέτωσαν τίνος ἐστὶ σημαντικὸν τὸ ὄνομα τοῦτο. Παρὰ γὰρ τὸ τεθεικέναι τὰ πάντα ἢ θεᾶσθαι Θεὸς ὀνομάζεται. Εἰ τοίνυν Θεὸς εἴρηται παρὰ τὸ τεθεικέναι ἢ θεᾶσθαι τὰ πάντα, τὸ δὲ Πνεῦμα πάντα γινώσκει τὰ τοῦ Θεοῦ, ὡς τὸ πνεῦμα τὸ ἐν ἡμῖν τὰ ἡμέτερα, Θεὸς τὸ Πνεῦμα τὸ Ἅγιον. Καὶ πάλιν, εἰ ἡ μάχαιρα τοῦ Πνεύματος ῥῆμά ἐστι Θεοῦ, Θεὸς τὸ Πνεῦμα τὸ Ἅγιον. Ἐκείνου γάρ ἐστιν ἡ μάχαιρα οὗ καὶ ῥῆμα καλεῖται. Καὶ εἰ δεξιὰ τοῦ Πατρὸς ὀνομάζεται· «∆εξιὰ γὰρ Κυρίου ἐποίησε δύναμιν», καὶ «ἡ δεξιά σου, Κύριε, ἔθραυσεν ἐχθρούς», δάκτυλος δὲ Θεοῦ τὸ Πνεῦμα τὸ Ἅγιον, κατὰ τὸ ῥητόν, τὸ «Εἰ ἐγὼ ἐν δακτύλῳ Θεοῦ ἐκβάλλω τὰ δαιμόνια», ὅπερ ἐν ἑτέρῳ Εὐαγγελίῳ γέγραπται τὸ «Εἰ ἐγὼ ἐν Πνεύ ματι Θεοῦ ἐκβάλλω τὰ δαιμόνια», τῆς αὐτῆς φύσεως Πατρὶ καὶ Υἱῷ τὸ Πνεῦμα τὸ Ἅγιον. 8.12 Καὶ περὶ μὲν τῆς προσκυνητῆς καὶ ἁγίας Τριάδος τοσαῦτα ἡμῖν ἐπὶ τοῦ παρόντος εἰρήσθω. Οὐ γὰρ νῦν δυνα τὸν πλατύτερον ἐξετάσαι τὸν περὶ αὐτῆς λόγον. Ὑμεῖς δὲ λαβόντες παρὰ τῆς ἡμετέρας ταπεινώσεως σπέρματα στά χυν ὥριμον ἑαυτοῖς γεωργήσατε, ἐπεὶ καὶ τόκους, ὡς ἴστε, τῶν τοιούτων προσαπαιτούμεθα. Πιστεύω δὲ τῷ Θεῷ ὅτι καρποφορήσετε καὶ τριάκοντα καὶ ἑξήκοντα καὶ ἑκατὸν διὰ τὴν καθαρότητα τοῦ βίου ὑμῶν. «Μακάριοι γὰρ οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.» Καὶ μηδὲ ἄλλο τι, ἀδελφοί, τὴν βασιλείαν τῶν οὐρανῶν νομίσητε ἢ τὴν τῶν ὄντων ἀληθῆ κατανόησιν ἣν καὶ μακαριότητα ὀνομάζουσιν αἱ θεῖαι Γραφαί. Εἰ γὰρ «ἡ βασιλεία τῶν οὐρανῶν ἐντὸς ὑμῶν ἐστι», περὶ δὲ τὸν ἐντὸς ἄνθρωπον οὐδέν ἐστιν ᾗ θεωρία συνίσταται, θεωρία ἂν εἴη ἡ βασι λεία τῶν οὐρανῶν. Ὧν γὰρ νῦν τὰς σκιὰς καθορῶμεν ὡς ἐν κατόπτρῳ, ὕστερον ἀπαλλαγέντες τοῦ γεώδους σώματος τούτου καὶ ἄφθαρτον ἐπενδυσάμενοι καὶ ἀθάνατον τού των τὰ ἀρχέτυπα κατοψόμεθα. Ὀψόμεθα δέ, εἴ γε τὸν ἑαυτῶν βίον πρὸς τὸ εὐθὲς κυβερνῴημεν καὶ τῆς ὀρθῆς πίστεως ποιοίμεθα πρόνοιαν, ὧν χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. «Εἰς γὰρ κακότεχνον ψυχήν, φησίν, οὐκ εἰσελεύ σεται σοφία, οὐδὲ κατοικήσει ἐν σώματι καταχρέῳ ἁμαρ τίαις». Καὶ μηδεὶς ὑποκρουέτω λέγων ὅτι τὰ ἐν ποσὶν ἀγνοῶν περὶ τῆς ἀσωμάτου καὶ πάντη ἀΰλου οὐσίας ἡμῖν φιλοσοφεῖς. Καὶ γὰρ ἄτοπον κρίνω τὰς μὲν αἰσθήσεις ἐᾶν ἀκωλύτως τῶν ἰδίων ἐμπίπλασθαι ὑλῶν, τὸν δὲ νοῦν μόνον εἴργεσθαι τῆς οἰκείας ἐνεργείας. Ὡς γὰρ ἡ αἴσθησις τῶν αἰσθητῶν, οὕτως ὁ νοῦς τῶν νοητῶν ἐπήβολός ἐστιν. Ἅμα δὲ καὶ τοῦτο λεκτέον ὅτι τὰ φυσικὰ κριτήρια ἀδί δακτα πεποίηκεν ὁ κτίσας ἡμᾶς Θεός. Οὐδεὶς γὰρ διδάσ κει τὰς ὄψεις χρωμάτων ἢ σχημάτων ἀντιλαμβάνεσθαι, οὐδ' ἀκοὴν ψόφων τε καὶ φωνῶν, οὐδ' ὄσφρησιν ἀτμῶν εὐωδῶν τε καὶ δυσωδῶν, οὐδὲ γεῦσιν χυμῶν καὶ χυλῶν, οὐδ' ἁφὴν μαλακῶν καὶ σκληρῶν, ἢ θερμῶν καὶ ψυχρῶν. Οὐδὲ τὸν νοῦν ἐπιβάλλειν τοῖς νοητοῖς διδάξοι τις ἄν. Καὶ ὥσπερ, εἴ τι πάθοιεν αὗται, ἐπιμελείας μόνον προσ δέονται καὶ τὴν