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24.8 and again. “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him, and he cannot know them, because they are spiritually discerned. But he who is spiritual judges all things, yet he himself is judged by no one. For who has known the mind of the Lord that he may instruct him? But we have the mind of Christ.” 24.9 And again: “Brethren, if a man from among you is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another’s burdens, and so fulfill the law of Christ.” 25.ν Concerning the Scripture, for the same reason of the consubstantiality of the Trinity, at one time ascribing to the Son or the Holy Spirit what it now says of the Father. 25.1 The Scripture, showing one divinity and lordship, at one time asserts to be of the Son or of the Holy Spirit what it now says is of the Father; 25.2 as when the Savior in Matthew says to the Jews: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s”; 25.3 and as when the renowned Paul writes to the Philippians: “For all seek their own, not the things which are Jesus Christ’s,” and to the Galatians: “And those who are of Christ Jesus have crucified the flesh with its passions and desires,” and to the Corinthians: “For the love of Christ compels us, because we judge thus: that He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.” 25.4 and again: “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him”; and again: “But desire spiritual gifts.” 25.5 Furthermore, also the Church, which is understood with the glory sent up in it and the bloodless worship offered, writing first to the Corinthians, he declared it to be of God thus: “Give no offense, either to the Jews or to the Greeks or to the church of God,” and again: “We have no such custom, nor do the churches of God.” 25.6 But again writing to the Ephesians, he taught that it is of Christ, saying this: “that He might present to Himself a blameless church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish.” 25.7 For if it did not seem so to him, let someone interpret what the prophet Haggai means when he says that “The glory of this latter house shall be greater than the former,” that is, of the Church of Christ and the doxology in it, compared to the synagogue of the Jews, in which God the Father alone was spoken of as God and was glorified. 25.8 Consequently, then, he also says the Gospel is now of God the Father, writing to the Romans: “Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God”; 25.9 and again: “For I am not ashamed of the gospel, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed; but the just shall live by faith”; 25.10 and in the second to the Corinthians: “because I preached the gospel of God to you free of charge,” 25.11 but now he writes that it is of God the only-begotten, first to the Corinthians: “Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ”; 25.12 and in the second: “Furthermore, when I came to Troas to the gospel of Christ” 25.13 and again: “glorifying God for the obedience of your confession to the gospel of Christ”; 25.14 and to the Romans: “For God is my witness, whom I serve in the gospel of His Son.” 25.15 But he also said that the sacred liturgy is performed at one time to God the Father, at another to God His only-begotten Son 25.16 having written first to the Corinthians: “Let a man so consider us, as servants of Christ and stewards of the mysteries of God. Moreover it is required in stewards that one be found faithful”; 25.17 and in the second: “in all things commending ourselves as ministers of God”; 25.18 and again: “Are they ministers of Christ?—I speak as a fool—I am more.” And ...........................................................

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24.8 καὶ πάλιν. «ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστιν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντας, αὐτὸς δὲ ὑπ' οὐδενὸς ἀνακρίνεται. τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν; ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν». 24.9 καὶ πάλιν· «ἀδελφοί, ἐὰν καὶ προληφθῇ ἄνθρωπος ἐξ ὑμῶν ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραότητος, σκο πῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς. ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ». 25.ν Περὶ τοῦ διὰ τὴν αὐτὴν τῆς ὁμοουσιότητος τῆς τριάδος αἰτίαν τὴν γραφήν, ἅπερ νῦν λέγει τοῦ πατρός, ἄλλοτε λέγειν τοῦ υἱοῦ ἤ τοῦ ἁγίου πνεύματος. 25.1 Μίαν θεότητα καὶ δεσποτείαν ἡ γραφὴ δηλοῦσα, ἅπερ νῦν λέγει τοῦ πατρός, ἄλλοτε φάσκει τοῦ υἱοῦ ἢ τοῦ ἁγίου πνεύματος εἶναι· 25.2 ὡς ἡνίκα ὁ σωτὴρ παρὰ Ματθαίῳ Ἰουδαίοις λέγει· «ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ»· 25.3 καὶ ὡς ὅταν ὁ ἀοίδιμος γράφει Παῦλος Φιλιππησίοις μέν· «οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ», Γαλάταις δέ· «οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις», καὶ Κορινθίοις· «ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς κρίναντος τούτου· καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθα νόντι καὶ ἐγερθέντι». 25.4 καὶ πάλιν· «ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστιν»· καὶ πάλιν· «ζηλοῦτε δὲ τὰ πνευματικά». 25.5 Ἔτι καὶ τὴν ἐκκλησίαν, ἥτις νοεῖται σὺν τῇ ἀναπεμπομένη ἐν αὐτῇ δόξῃ καὶ τῇ προσαγομένῃ ἀναιμάκτῳ λατρείᾳ, Κορινθίοις μὲν τὸ πρῶτον γράφων, τοῦ θεοῦ εἶναι κατήγγειλεν οὑτωσί· «ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ», καὶ πάλιν· «ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ». 25.6 Ἐφεσίοις δὲ πάλιν ἐπιστέλλων, τοῦ Χριστοῦ εἶναι αὐτὴν ἐδίδαξεν ὧδε εἰπών· «ἵνα παραστήσῃ ἑαυτῷ ἄμεμπτον τὴν ἐκκλησίαν, μὴν ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλ' ἵνα ᾖ ἁγία καὶ ἄμωμος». 25.7 Εἰ γὰρ μὴ ὧδε αὐτῷ ἐδόκει, ἑρμηνεύσει τις, τί βούλεται εἰπὼν ὁ προφήτης Ἀγγαῖος ὅτι «μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην», τουτέστιν τῆς τοῦ Χριστοῦ ἐκκλησίας καὶ τῆς ἐν αὐτῇ δοξολογίας παρὰ τὴν συναγωγὴν Ἰουδαίων, ἐν ᾖ μόνος ὁ θεὸς καὶ πατὴρ ἐθεολογεῖτο καὶ ἐδοξάζετο. 25.8 Ἑπομένως τοίνυν καὶ τὸ εὐαγγέλιον νῦν μὲν θεοῦ τοῦ πατρὸς εἶναι λέγει γράφων Ῥωμαίοις· «Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐαγ γέλιον θεοῦ»· 25.9 καὶ πάλιν· «οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον· δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται· ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται»· 25.10 καὶ Κορινθίοις τὸ δεύτερον· «ὅτι δωρεὰν τὸ τοῦ θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν», 25.11 νῦν δὲ θεοῦ τοῦ μονογενοῦς αὐτὸ τυγχάνειν ἐπιστέλλει Κορινθίοις τὸ μὲν πρῶτον· «ἀλλ' οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν, ἵνα μὴ ἐκκοπήν τινα δῶμεν τῷ εὐαγγελίῳ τοῦ Χριστοῦ»· 25.12 τὸ δὲ δεύτερον· «ἐλθὼν δὲ εἰς τὴν Τρωάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ» 25.13 καὶ πάλιν· «δοξάζοντες τὸν θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ»· 25.14 καὶ Ῥωμαίοις· «μάρτυς γάρ μου ἐστιν ὁ θεὸς ᾧ λατρεύω ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ». 25.15 Ἀλλὰ καὶ τὴν ἱερὰν λειτουργίαν ποτὲ μὲν θεῷ τῷ πατρί, ποτὲ δὲ θεῷ τῷ μονογενεῖ αὐτοῦ υἱῷ ἐκτελεῖσθαι ἔφη 25.16 γράψας Κορινθίος τὸ μὲν πρῶτον· «οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ· ὃ δὲ λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑ ρεθῇ»· 25.17 τὸ δὲ δεύτερον· «ἐν παντὶ συνιστῶντες ἑαυτοὺς ὡς θεοῦ διάκονοι»· 25.18 καὶ πάλιν· «διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λέγω· ὑπὲρ ἐγώ». καὶ ...........................................................