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your fathers and saw my works for forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.” 19.12 Paul, writing to the Hebrews from the same psalm, by the Holy Spirit determines it in this way: "As," he says, "the Holy Spirit says: 'Today, if you hear my voice, do not harden your hearts, as in the provocation, in the day of temptation, where your fathers tempted me and saw my works for forty years.'" 19.13 And Stephen in the Acts of the Apostles, reproving the Jews from the same scripture, said: “You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit, as your fathers did, so do you.” 19.14 Likewise, Moses says the Lord led the Hebrews from Egypt. In Deuteronomy: "For the Lord," he says, "alone did lead them, and there was no strange god with them." 19.15 And Jeremiah likewise: "And you did not say," he says, "Where is the Lord who brought you up out of the land of Egypt, who led you through the wilderness?" 19.16 But Isaiah says the Holy Spirit led them: "For he led them," he says, "through the deep, as a horse in the wilderness, and they stumbled not, and as cattle through the plain, a spirit from the Lord came down and led them." 19.17 But Paul teaches that Christ became their guide: "for they drank," he says, "of that spiritual rock that followed them: and that rock was Christ." 19.18 And in harmony with this, Jude writes in his catholic epistle: "for the Lord Jesus, having once saved a people out of the land of Egypt, afterward destroyed them that believed not in him." 19.19 Here, therefore, the argument of those who say the venerable Son and the divine Spirit are a creature is refuted in two ways, both from the fact that concerning each hypostasis things have been spoken in prophecy that signify the one infinite nature, and from the adjacent text that "there was no strange god with them," that is, of a different substance. 19.20 In like manner, Moses says: "The Levites shall have no part nor inheritance in the land; the Lord himself is their portion." And Jeremiah: "He who formed," he says, "all things is himself the inheritance of Jacob. The Lord is his name." And David in the 15th psalm: "The Lord is the portion of my inheritance and of my cup." 19.21 But Paul writes to the Ephesians that the Holy Spirit is the inheritance: "in whom," he says, "believing, we were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance." 19.22 Likewise Paul writes to the Corinthians: "Now there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God who works all in all." 19.23 And showing the identity of the Godhead, not only here does he mention first the Spirit, then the Son, and so the Father, but also, having now said that God works all things, a little later he adds: "But all these are worked by one and the same Spirit, dividing to each one individually as he wills," 19.24 clearly and expressly presenting it as God consubstantial with the Father and the Son, and at the same time possessing free will. 19.25 It is also possible to hear God the Father having said in Isaiah: "and my glory I will not give to another," and John saying: "that all may honor the Son, just as they honor the Father"; for he already knew clearly that glory is not sent up to the Only-Begotten and the Holy Spirit as to ones of a different substance. 19.26 Again, Mark saying from Christ: "For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels." 19.27 Matthew, setting forth the same chapter, did not say: "in that of the Father," but "in that of the Son," having written thus: "But when the Son of Man comes in his glory

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πατέρες ὑμῶν καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη. διὸ προσώχθισα τῇ γενεᾷ ταύτῃ καὶ εἶπον· ἀεὶ πλανῶνται τῇ καρδίᾳ. αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου. ὣς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου». 19.12 Παῦλος Ἑβραίοις γράφων ἐκ τοῦ αὐτοῦ ψαλμοῦ ἀπὸ τοῦ ἁγίου πνεύματος διορίζεται τόνδε τὸν τρόπον· «καθὼς εἶπεν», φησίν, «τὸ πνεῦμα τὸ ἅγιον· σήμερον ἐὰν τῆς φωνῆς μου ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη». 19.13 καὶ Στέφανος εἰς τὰς ἀποστολικὰς πράξεις τοὺς Ἰουδαίους ἀπὸ τῆς αὐτῆς ἐντρέπων γραφῆς ἔφη· «σκληροτράχηλοι καὶ ἀπερίτμητοι τῇ καρδίᾳ καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς». 19.14 Ὁμοίως δὲ ἐξ Αἰγύπτου ὡδηγηκέναι τοὺς Ἑβραίους ὁ μὲν Μωϋσῆς κύριον λέγει. ἐν τῷ δευτερονομίῳ· «κύριος γάρ», φησίν, «μόνος ἦγεν αὐτούς, καὶ οὐκ ἦν μετ' αὐτῶν θεὸς ἀλ λότριος». 19.15 καὶ ὁ Ἱερεμίας ὡσαύτως· «καὶ οὐκ εἴπατε», φησίν, «ποῦ ἔστιν κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπ του, ὁ καθοδηγήσας ὑμᾶς ἐν τῇ ἐρήμῳ;» 19.16 Ὁ δέ γε Ἠσαΐας τὸ ἅγιον πνεῦμα ὡδηγηκέναι λέγει· «ἤγαγεν γάρ», φησίν, «αὐτοὺς διὰ ἀβύσσου ὡς ἵππον δι' ἐρήμου καὶ οὐκ ἐκοπίασαν, καὶ ὡς κτήνη διὰ πεδίου κατέβη πνεῦμα παρὰ κυρίου καὶ ὡδήγη σεν αὐτούς». 19.17 Ὁ δὲ Παῦλος ὁδηγὸν αὐτῶν τὸν Χριστὸν γεγενῆσθαι διδάσκει· «ἔπινον γάρ», φησίν, «ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὁ Χριστός». 19.18 ᾧ συνῳδὰ καὶ Ἰούδας καθολικῶς γράφει· «ἅπαξ γὰρ κύριος Ἰησοῦς λαὸν ἐξ Αἰγύπτου σώσας, δεύτερον τοὺς μὴ πισ τεύσαντας αὐτῷ ἀπώλεσεν». 19.19 Ἐνταῦθα οὖν διπλῶς ἀναιρεῖται ἡ ἐπιχείρησις τῶν λεγόντων κτίσμα τὸν σεπτὸν υἱὸν καὶ τὸ θεϊκὸν πνεῦμα, ἀπό τε τοῦ περὶ ἑκατέρας ὑποστάσεως κεχρησμῳδῆσθαι τὰ τὴν ἄπειρον μίαν φύσιν κατασημαίνοντα, ἀπό τε τοῦ παρακεῖσθαι ὅτι «οὐκ ἦν μετ' αὐτῶν θεὸς ἀλλότριος», τοῦτ' ἔστιν ἑτεροούσιος. 19.20 Τὸν ἴσον τρόπον Μωϋσῆς μὲν λέγει· «οὐκ ἔσται μερὶς οὐδὲ κλῆρος τοῖς Λευίταις ἐπὶ τῆς γῆς· κύριος αὐτὸς μερὶς αὐτῶν». Ἱερεμίας δέ· «ὁ πλάσας», φησίν, «τὰ πάντα αὐτὸς κληρονομία τοῦ Ἰακώβ. κύριος ὄνομα αὐτῷ». ∆αυῒδ δὲ ἐν ιεʹ ψαλμῷ· «κύριος μερὶς τῆς κληρονομίας μου καὶ τοῦ ποτηρίου μου». 19.21 Ὁ δέ γε Παῦλος τὸ ἅγιον πνεῦμα τὴν κληρονομίαν εἶναι Ἐφεσίοις ἐπιστέλλει· «ἐν ᾧ», φησίν, «πιστεύσαντες ἐσφραγίσθημεν τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν». 19.22 ὁμοίως Παῦλος Κορινθίοις γράφει· «διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονι ῶν εἰσιν, καὶ ὁ αὐτὸς κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσιν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν». 19.23 δεικνὺς δὲ τὴν ταυτότητα τῆς θεότητος οὐ μόνον ἐνταῦθα πρώτου ἐπιμέμνηται τοῦ πνεύματος, εἶτα τοῦ υἱοῦ καὶ οὕτω τοῦ πατρός, ἀλλὰ καὶ ὁ νῦν εἰρηκὼς τὸν θεὸν τὰ πάντα ἐνεργεῖν, μετ' ὀλίγον ἐπάγει· «ταῦτα δὲ πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ, καθὼς βούλεται», 19.24 σαφῶς καὶ διαρρήδην αὐτὸ θεὸν ὁμοούσιον τῷ πατρὶ καὶ τῷ υἱῷ ἅμα καὶ αὐτεξούσιον παριστῶν. 19.25 Ἔστιν ἀκοῦσαι καὶ τοῦ θεοῦ καὶ πατρὸς παρ' Ἠσαΐᾳ μὲν εἰρηκότος· «καὶ τὴν δόξαν μου ἑτέρῳ οὐ δώσω», Ἰωάννου δὲ φήσαντος· «ἵνα πάντες τιμῶσι τὸν υἱόν, καθὼς τιμῶσι τὸν πατέρα» ἤδη γὰρ ᾔδει σαφῶς, ὅτι οὐχ ἑτεροουσίῳ τῷ μονογενεῖ καὶ τῷ ἁγίῳ πνεύματι ἡ δόξα ἀναπέμπεται. 19.26 πάλιν τοῦ Μάρκου λέγοντος ἀπὸ τοῦ Χριστοῦ· «ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοι χαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων». 19.27 Ὁ Ματθαῖος τὸ αὐτὸ κεφάλαιον ἐκτιθέμενος οὐκ εἶπεν· «ἐν τῇ τοῦ πατρός», ἀλλ' «ἐν τῇ τοῦ υἱοῦ», οὕτω γράψας· «ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ