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believing." That we are also justified freely, being unworthy, through the surpassing goodness of the Trinity, Paul’s word to the Romans has shown: "For all, he says, have sinned, and come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus." Calling blessed those who are deemed worthy of this gift, the Lord, in Luke, said to the disciples: "Blessed are the eyes which see the things that you see. For I tell you, that many prophets and kings have desired to see those things which 39.717 you see, and have not seen them; and to hear those things which you hear, and have not heard them." But we who are spiritual not only see and hear, but we are also enlightened freely by the Holy Spirit and enjoy, partaking of the body of Christ and tasting of the immortal spring.

CHAP. 15. In many places, therefore, Scripture appears, not least in the case of holy

baptism, on account of the identity of essence and energy with the Father and the Son, to make mention only of the Holy Spirit and of His saving sign, in which we, being sealed, are re-fashioned into the first image. For an unsealed sheep is vulnerable to the wolves, not having the alliance from the seal, nor being known like the others by our good Shepherd, since it does not even know the Shepherd of all. And proofs of these things are when the Savior says: "When the Spirit of truth is come, he will guide you into all truth;" and again: "You shall be baptized in the Holy Spirit." And as when Paul writes, to the Corinthians: "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit;" and to the Ephesians: "Grieve not the holy Spirit of God, whereby you are sealed unto the day of redemption;" and again: "in whom also, after you believed, you were sealed with that holy Spirit of promise;" which David, prophesying, sang: "The light of Your countenance is signed upon us, O Lord;" 39.720 calling the Spirit the light of the divine countenance. If, then, we are sealed and baptized equally into the name of the Father, and of the Son, and of the Holy Spirit, then the Trinity is in one Godhead and kingdom. For we do not receive these things upon created beings, nor does God join the name of a creature to His own, or a seal, as if He were unable to save alone. Therefore, those coming over to orthodoxy, even if they happen to have been baptized, are baptized— for we do not say they are rebaptized, since they do not have the true baptism; the Eunomians, because they perform a single immersion, saying they are baptized only into the death of the Lord; and the Phrygians, because they do not baptize into the three holy hypostases, but believe the Father, the Son, and the Holy Spirit to be the same. And those 39.721 coming over from every heresy are anointed, since they do not have the holy chrism. And only the bishop, by grace from above, performs the anointing.

CHAP. 16. We find that, just as the Israelites typologically celebrated the day of Unleavened Bread in honor and

glory of the holy and thrice-desired Pascha of Christ; so also they happened to be celebrating in figure the day of Pentecost among them in honor and glory of the saving and revered visitation of the Holy Spirit. And not only this, but mystically through the feast of Tabernacles they foretold the assemblies of the holy Churches and martyria, which lead us through faith and cultivation to the heavenly tabernacles; concerning which He who pitched them said: "Make to yourselves friends of the mammon of unrighteousness; that, when you fail, they may receive you into the heavenly tabernacles." For the all-unsearchable never ceased

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πιστεύοντες." Ὅτι δὲ καὶ προῖκα δικαιούμεθα, ἀνάξιοι ὄντες, δι' ὑπερβάλλουσαν ἀγαθότητα τῆς Τριάδος, Παύλου πρὸς Ῥωμαίους διέδειξε λόγος· "Πάντες γὰρ, φησὶν, ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ." Τῆς δωρεᾶς ταύτης μακαρίζων τοὺς ἀξιουμένους, ὁ μὲν Κύριος παρὰ Λουκᾷ ἔλεγεν πρὸς τοὺς μαθητάς· "Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε. Λέγω γὰρ ὑμῖν, ὅτι πολλοὶ προφῆται καὶ βασιλεῖς ἠθέλησαν ἰδεῖν, ἃ 39.717 μεῖς βλέπετε, καὶ οὐκ ἴδον· καὶ ἀκοῦσαι, ἃ ἠκούσατε, καὶ οὐκ ἤκουσαν." Οἱ δὲ πνευματικοὶ μόνον οὐχὶ βλέπομεν καὶ ἀκούομεν, ἀλλὰ καὶ δωρεὰν ὑπὸ τοῦ ἁγίου Πνεύματος φωτιζόμεθα καὶ ἀπολαύομεν, σώματος Χριστοῦ μεταλαμβάνοντες καὶ πηγῆς ἀθανάτου γευόμενοι.

ΚΕΦ. ΙΕʹ. Ἐν πολλοῖς οὖν φαίνεται ἡ Γραφὴ, οὐχ ἥκιστα δὲ ἐπὶ τοῦ ἁγίου

βαπτίσματος, διὰ τὴν πρὸς τὸν Πατέρα καὶ τὸν Υἱὸν τῆς οὐσίας καὶ ἐνεργείας ταυτότητα, μόνου τοῦ ἁγίου Πνεύματος καὶ τοῦ σωτηρίου αὐτοῦ σημάντρου, ἐν ᾧ κατασφραγιζόμενοι ἀναστοιχειούμεθα εἰς εἰκόνα τὴν πρώτην, μνημονεύουσα. Ἀσφράγιστον γὰρ πρόβατον, εὐάλωτον τοῖς λύκοις, οὐκ ἔχον τὴν ἀπὸ τῆς σφραγῖδος συμμαχίαν, οὐδὲ γιγνωσκόμενον ὁμοίως τῶν ἄλλων παρὰ τοῦ καλοῦ ἡμῶν Ποιμένος, ἐπειδὴ μηδὲ αὐτὸ γινώσκει τὸν πάντων Νομέα. Ἀποδείξεις δὲ τούτων εἰσὶν, ὡς ἡνίκα ὁ Σωτὴρ λέγῃ· "Ὅταν ἔλθῃ τὸ Πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν·" καὶ πάλιν· "Ὑμεῖς βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ." Καὶ ὡς ὅταν Παῦλος ἐπιστέλλῃ, πρὸς μὲν Κορινθίους· "Πάντες ἐν ἑνὶ σώματι εἰς ἓν Πνεῦμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι, εἴτε Ἕλληνες, εἴτε δοῦλοι, εἴτε ἐλεύθεροι· καὶ πάντες ἓν Πνεῦμα ἐποτίσθημεν·" πρὸς δὲ Ἐφεσίους· "Μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως·" καὶ πάλιν· "Ἐν ᾧ πιστεύσαντες ἐσφραγίσθημεν τῷ Πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ·" ὅπερ προφητεύων ἔψαλλεν ∆αυῖδ· "Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύ 39.720 ριε·" φῶς τοῦ θεϊκοῦ προσώπου τὸ Πνεῦμα εἰπών. Εἰ οὖν εἰς ὄνομα Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος ἴσως σφραγιζόμενα καὶ βαπτιζόμεθα· ἄρα ἐν μιᾷ θεότητι καὶ βασιλείᾳ ἡ Τριάς. Οὐ γὰρ ἐπὶ κτίσμασιν ταῦτα δεχόμεθα, οὐδὲ ξυμπαραλαμβάνει ὁ Θεὸς κτίσματος ὄνομα τῷ ἑαυτοῦ, ἢ σφραγῖδα, ὡς μόνος σώζειν οὐ δυνάμενος. Μετερχόμενοι τοίνυν εἰς τὴν ὀρθοδοξίαν, κἂν τυχὸν ὦσιν βεβαπτισμένοι, βαπτίζονται μέν οὐ γὰρ λέγομεν ἀναβαπτίζονται, ἐπειδὴ μὴ ἔχουσι τὸ ἀληθὲς βάπτισμα· οἱ δὲ Εὐνομιανοὶ μὲν, διὰ τὸ μίαν κατάδυσιν ποιεῖσθαι, λέγοντες μόνον εἰς τὸν θάνατον τοῦ Κυρίου βαπτίζεσθαι· Φρύγες δὲ, διὰ τὸ μὴ εἰς τὰς τρεῖς ἁγίας ὑποστάσεις βαπτίζειν, ἀλλὰ πιστεύειν τὸν αὐτὸν εἶναι Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα. Χρίοντα; 39.721 δὲ οἱ ἀπὸ πάσης αἱρέσεως μετερχόμενοι, ἐπειδὴ οὐκ ἔχουσι τὸ ἅγιον χρίσμα. Ἐπίσκοπος δὲ μόνος τῇ ἄνωθεν χάριτι τελεῖ τὸ χρίσμα.

ΚΕΦ. Ιςʹ. Εὑρίσκομεν δὲ, ὅτι, καθάπερ τὴν τῶν Ἀζύμων ἡμέραν εἰς τιμὴν καὶ

δόξαν τοῦ ἁγίου καὶ τριποθήτου Πάσχα τοῦ Χριστοῦ τυπικῶς ἐπετέλουν Ἰσραηλῖται· οὕτω καὶ τὴν παρ' ἐκείνοις ἡμέραν τῆς Πεντηκοστῆς εἰς τιμὴν καὶ δόξαν τῆς σωτηρίου καὶ σεπτῆς ἐπιδημίας τοῦ ἁγίου Πνεύματος ἐν εἰκόνι ἑορτάζοντες ἐτύγχανον. Καὶ οὐ τοῦτο μόνον, ἀλλὰ μυστικῶς διὰ τῆς ἑορτῆς τῶν Σκηνοπηγιῶν τὰς συνάξεις προηγόρευον τῶν ἁγίων Ἐκκλησιῶν καὶ μαρτυρίων, αἵτινες ἄγουσιν ἡμᾶς διὰ πίστεως καὶ καλλιεργίας ἐπὶ τὰς οὐρανίους σκηνάς· περὶ ὧν ὁ πήξας αὐτὰς ἔλεγεν· "Ποιήσατε ἑαυτοῖς φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵν', ὅτε ἐκλίπητε, δέξωνται ὑμᾶς εἰς τὰς οὐρανίους σκηνάς." Οὐ διέλιπεν γάρ ποτε ἡ παναπείρατος