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him and we will make our home with him,” if a soul does not have the Holy Spirit, it is a desert; but it is an inhabited world when it has been filled with God, when it has Christ, when the Holy Spirit is in it. These things are said in various and different ways in the scriptures, that the Father and the Son and the Holy Spirit are in the soul of man. Indeed, David in the Psalm of confession asks the Father concerning these spirits, saying: “Establish me with a princely Spirit,” “Renew a right spirit within my inward parts,” “And take not your Holy Spirit from me.” What are these three spirits? The princely is the Father, the right is Christ, and the Holy Spirit. These things are to show that the inhabited world does not come to be otherwise than in the wisdom of God; for “Wisdom will help the wise man more than ten rulers who are in the city”; “But he who despises wisdom and instruction is miserable, and his hope is vain, and his labors unprofitable, and his works are useless,” says the Wisdom inscribed of Solomon. For this reason, with as much strength as possible, since the inhabited world is set aright in the wisdom of God, let us also desire that our inhabited world, which has perhaps fallen, be set aright; for this inhabited world fell when we came into the place of affliction, this inhabited world fell when “we have sinned, we have acted impiously, we have done wrong,” and it needs to be set aright. God, then, is the one “who set aright the inhabited world”; but if you do not understand “who set aright the inhabited world” in this way, but understand the inhabited world more commonly, seek from where he set aright the inhabited world, seek the fall of the inhabited world, so that having found its fall you may see its being set aright. If then anyone is in this inhabited world, if you understand the inhabited world in this way, it is clear that it needs to be set aright, but no one who has not fallen needs to be set aright; it is clear that each of those in the inhabited world has fallen from sin, and it is the “Lord” “who sets aright the broken, and supports all who are falling.” “In Adam all die,” and thus the inhabited world has fallen and needs to be set aright, so that “in Christ all might be made alive.” Thus I have explained the things concerning the inhabited world in two ways, on the one hand showing for each individual how each soul is either an inhabited world or a desert, and on the other hand grounding the discourse on the 8.2 inhabited world itself. “And in his understanding he stretched out the heaven.” He did not by chance take up understanding in the case of heaven; for you will find it said in the Proverbs: “God by wisdom founded the earth, and prepared the heavens by understanding.” There is, then, a certain understanding of God, which you should not seek <except> in Christ Jesus; for all such things that are of God, Christ is; he is the “wisdom of God,” he is the “power of God,” he is the “righteousness” of God, he is “sanctification,” he is “redemption,” thus he is the understanding of God. But the underlying subject is one, but in conception the many names are for different things, and you do not think the same thing about Christ when you think of him as wisdom, and when you think of him as righteousness; for when wisdom, you understand the knowledge of things divine and human, but when righteousness, the power in the universe that distributes according to worth, and when sanctification, that which brings it about that those who believe and are dedicated to God become holy. Thus then you will also think of him as understanding, when it is the knowledge of good and evil and of things indifferent. Since therefore it is separated for those who dwell in heaven or for those who “bear the heavenly man” <...> having separated the evil things from the good, so that that heaven might no longer be defiled because the heaven has been stretched out by the understanding of God, nor the righteous man who is a heaven—and the righteous man is also a heaven, as I will show—it has been said: “And he stretched out the heaven by his understanding.” How then is the heaven stretched out? By wisdom stretching it out; and it is shown how wisdom stretches out in “because I stretched out my words and you did not heed,” and it speaks of a certain stretching out of words. Thus the heaven is stretched out, and in the one hundred and third Psalm it is said:

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αὐτὸν καὶ μονὴν παρ' αὐτῷ ποιησό μεθα», εἰ οὐκ ἔχει τὸ πνεῦμα τὸ ἅγιον ψυχή, ἔρημός ἐστιν· οἰκουμένη δέ ἐστιν, ὅτε πεπλήρωται θεοῦ, ὅτε ἔχει τὸν Χριστόν, ὅτε πνεῦμα ἅγιόν ἐστιν ἐν αὐτῇ. Ταῦτα δὲ ποικίλως καὶ διαφόρως ἐν ταῖς γραφαῖς λέγεται, τὸ εἶναι τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα ἐν τῇ τοῦ ἀνθρώπου ψυχῇ. Ὁ γοῦν ∆αβὶδ ἐν τῷ Ψαλμῷ τῆς ἐξομολο γήσεως περὶ τούτων τῶν πνευμάτων αἰτεῖ τὸν πατέρα λέγων· «Πνεύματι ἡγεμονικῷ στήριξόν με», «Πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου», «Καὶ τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπ' ἐμοῦ.» Τίνα τὰ τρία πνεύματα ταῦτα; Τὸ ἡγεμονικὸν ὁ πατήρ, τὸ εὐθὲς ὁ Χριστός, καὶ τὸ πνεῦμα τὸ ἅγιον. Ταῦτα εἰς τὸ παραστῆσαι τὴν οἰκουμένην οὐκ ἄλλως γινομένην ἢ ἐν τῇ σοφίᾳ τοῦ θεοῦ· «Ἡ» γὰρ «σοφία βοηθήσει τῷ σοφῷ ὑπὲρ δέκα ἐξουσιάζοντας τοὺς ὄντας ἐν τῇ πόλει»· «Σοφίαν δὲ καὶ παιδείαν ὁ ἐξουθενῶν ταλαίπωρος, καὶ κενὴ ἡ ἐλπὶς αὐτοῦ, καὶ οἱ κόποι αὐτοῦ ἀνόνητοι, καὶ ἄχρηστα τὰ ἔργα αὐτοῦ», φησὶν ἡ Σοφία ἡ ἐπιγεγραμμένη Σολομῶντος. ∆ιὰ τοῦτο ὅση δύναμις, ἐπεὶ ἀνορθοῦται ἡ οἰκουμένη ἐν τῇ σοφίᾳ τοῦ θεοῦ, βουλώμεθα δὴ καὶ αὐτοὶ ἀνορθωθῆναι ἡμῶν τὴν οἰκουμένην τάχα πεσοῦσαν· πέπτωκεν γὰρ αὕτη ἡ οἰκουμένη ἡνίκα ἤλθομεν εἰς τὸν τόπον τῆς κακώσεως, πέπτωκεν αὕτη ἡ οἰκουμένη ἡνίκα «ἡμάρτομεν, ἠσεβήσαμεν, ἠδικήσαμεν», καὶ δεῖται ἀνορ θώσεως. Θεὸς οὖν «ὁ ἀνορθώσας τὴν οἰκουμένην» ἐστίν· εἰ δὲ μὴ τοιοῦτον λαμβάνεις τὸ «ἀνορθώσας τὴν οἰκουμένην», ἀλλὰ κοινότερον νοήσας τὴν οἰκουμένην, ζήτει πόθεν ἀνορ θώσας ἐστὶν τὴν οἰκουμένην, ζήτει τῆς οἰκουμένης πτῶσιν, ἵνα εὑρὼν αὐτῆς τὴν πτῶσιν ἴδῃς αὐτῆς τὴν ἀνόρθωσιν. Εἴ τις οὖν ἐστιν ἐν τῇ οἰκουμένῃ ταύτῃ, ἐὰν οὕτως νοήσῃς τὴν οἰκουμένην, δῆλον ὅτι δεῖται τῆς ἀνορθώσεως, οὐδεὶς δὲ μὴ πεσὼν δεῖται τῆς ἀνορθώσεως· δῆλον ὅτι πέπτωκεν ἕκαστος τῶν ἐν τῇ οἰκουμένῃ ἀπὸ ἁμαρτίας, καὶ «κύριός» ἐστιν ὁ «ἀνορθῶν τοὺς κατερραγμένους, καὶ ὑποστηρίζει πάντας τοὺς καταπίπτοντας». «Ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκουσιν», καὶ οὕτως πέπτωκεν ἡ οἰκουμένη καὶ δεῖται ἀνορθώσεως, ἵν' «ἐν τῷ Χριστῷ πάντες ζωοποιηθῶσιν». Ὥστε διχῶς ἀποδέδωκα τὰ περὶ τῆς οἰκουμένης, πῇ μὲν ἐπὶ ἕνα ἕκαστον δεικνὺς πῶς ἑκάστη ψυχὴ ἤτοι οἰκου μένη ἐστὶν ἢ ἔρημος, πῇ δὲ ἐπ' αὐτῆς στήσας τὸν λόγον τῆς 8.2 οἰκουμένης. «Καὶ ἐν τῇ φρονήσει αὐτοῦ ἐξέτεινεν τὸν οὐρανόν.» Οὐ συντυχικῶς τὴν φρόνησιν παρέλαβεν ἐπὶ τοῦ οὐρανοῦ· εὑρήσεις γὰρ ἐν ταῖς Παροιμίαις λεχθέν· «Ὁ θεὸς ἐν τῇ σοφίᾳ ἐθεμελίωσεν τὴν γῆν, ἡτοίμασεν δὲ οὐρανοὺς ἐν φρονήσει.» Ἔστιν οὖν τις φρόνησις θεοῦ, ἣν μὴ ζήτει <εἰ μὴ> ἐν Χριστῷ Ἰησοῦ· πάντα γὰρ ὅσα τοῦ θεοῦ τοιαῦτά ἐστιν, ὁ Χριστός ἔστιν· «σοφία τοῦ θεοῦ» αὐτός, «δύναμις θεοῦ» αὐτός, «δικαιοσύνη» θεοῦ αὐτός, «ἁγιασμὸς» αὐτός, «ἀπολύτρωσις» αὐτός, οὕτως φρόνησις αὐτός ἐστιν θεοῦ. Ἀλλὰ τὸ μὲν ὑποκείμε νον ἕν ἐστιν, ταῖς δὲ ἐπινοίαις τὰ πολλὰ ὀνόματα ἐπὶ δια φόρων ἐστίν, καὶ οὐ ταὐτὸν νοεῖς περὶ τοῦ Χριστοῦ, ὅτε νοεῖς αὐτὸν σοφίαν, καὶ ὅτε νοεῖς αὐτὸν δικαιοσύνην· ὅτε μὲν γὰρ σοφίαν, τὴν ἐπιστήμην λαμβάνεις τῶν θείων καὶ ἀνθρωπίνων, ὅτε δὲ δικαιοσύνην, τὴν τοῦ κατ' ἀξίαν ἀπονεμητικὴν δύναμιν ἐν τῷ παντί, καὶ ὅτε ἁγιασμόν, τὸν περιποιητικὸν τοῦ ἁγίους γενέσθαι τοὺς πιστεύοντας καὶ ἀνακειμένους τῷ θεῷ. Οὕτως οὖν καὶ φρόνησιν αὐτὸν νοήσεις, ὅτε ἐπιστήμη ἐστὶν ἀγαθῶν καὶ κακῶν καὶ οὐθε τέρων. Ἐπεὶ οὖν χωρίζεται τοῖς ἐν οὐρανῷ κατοικοῦσιν ἢ τοῖς «τὸν οὐράνιον ἄνθρωπον φοροῦσιν» <...> χωρίσαντος τὰ κακὰ ἀπὸ τῶν ἀγαθῶν, ἵνα μηκέτι μολύνηται ἐκεῖνος ὁ οὐρανὸς διὰ τὸ τῇ φρονήσει τοῦ θεοῦ ἐκτετάσθαι τὸν οὐρα νὸν μήτε ὁ δίκαιος ὢν οὐρανός-ἔστιν δὲ καὶ ὁ δίκαιος οὐρανός, ὡς παραστήσω-, εἴρηται· «Καὶ ἐξέτεινεν τὸν οὐρανὸν τῇ φρονήσει αὐτοῦ.» Πῶς οὖν ἐκτείνεται ὁ οὐρανός; Ἐκτεινούσης αὐτὸν τῆς σοφίας· δηλοῦται δὲ ὡς ἡ σοφία ἐκτείνει ἐν τῷ «ἐπειδὴ ἐξέ τεινον λόγους καὶ οὐ προσείχετε», καὶ λέγει ἔκτασίν τινα εἶναι λόγων. Οὕτως ἐκτείνεται ὁ οὐρανός, καὶ ἐν ἑκατοστῷ τρίτῳ λέγεται Ψαλμῷ·