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has served me, at the hearing of the ear he has obeyed me." Indeed David, knowing that at that time the Father alone was known locally, sang: "God is known in Judea; in 39.732 Israel his name is great. But when the God-Logos appeared and was believed, the New Testament began both to proclaim him more clearly as God, and partially, according to the capacity of those who received it, it again quietly supplied the knowledge concerning the Holy Spirit. For to those newly called to the knowledge of truth, and not having their mind practiced in its doctrines, such a most perfect faith seemed somehow inaccessible. And why must one be perplexed about this, having as proof those who have sunk down towards chaos, and up to the present day do not even believe in the divinity of the Only-begotten? Paul does not leave these things without witness, writing first to the Corinthians: "And I, brethren, could not speak to you as to spiritual men, but as to carnal. As infants in Christ I gave you milk to drink, and not solid food; for you were not yet able; but not even now are you able; for you are still carnal;" and to the Hebrews: "For though by this time you ought to be teachers, you have need again for someone to teach you what are the elementary principles of the oracles of God, and you have come to need milk and not solid food. For everyone who partakes of milk is unskilled in the word of righteousness, for he is an infant; but solid food is for the mature, who by reason of use have their senses trained to discern both good and evil." The Father is sufficient, therefore, saying that it is his own Spirit; and the Son is sufficient, decreeing through one name, but three hypostases of equal honor, that the whole world be gathered into a unity of faith. For if the name of the Father is God; it is quite clear that, what the Father is, that is God, this is what both the Son and the Holy Spirit of God are. Which the seraphim also show, saying three times, "Holy," and once, "Lord." And elsewhere, teaching nothing other than this, the Son said, concerning himself to those who did not believe in him, as true God: "I have come in my Father's name"—that is, a God such as he is—"and you do not receive me"—instead of, you do not believe me—"if another comes in his own name, you will receive him;" alluding to the Antichrist. And concerning the Holy 39.733 Spirit he says: "The Spirit, whom the Father will send in my name." And in the way that he introduced the union and the bond of the highest and indescribable divine peace, he said: "The Spirit of the Lord is upon me;" and, "I am in the Father, and the Father is in me;" and, The Father who abides in me;" and, "The Spirit," he says, "descended from heaven and remained on Christ;" thus here he indicated one name, saying that he himself has come in the name of the Father, and the Holy Spirit in his own name; and from his command to baptize "in the name," and not "in the names," as there is one name for the Trinity, "God," and one substance and glory. And he who does not have the Spirit does not have the Son; and he who does not have the Son does not have the Father; and such a one is altogether godless, just as he who is of the opposite is most blessed. For they say: Blessed is he who has enjoyed the wise aid of God, Himself bearing in his breast the unshakable God. This one name, therefore, the Old Testament also revealed, when God, condescending, wrestled with Jacob. For he says, "Why do you ask my name? And this is wonderful." Which David hymns, singing: "O Lord, our Lord, how wonderful is your name in all the earth!" and again: "You have magnified your holy name above all;" refraining from saying: In Israel only. "For there is no other 39.736 name given under heaven by which we must be saved." And Zechariah also says: "And the Lord will be king over all the earth in that day. There will be the Lord, one Lord, and his name one, encircling all the earth and the wilderness;" and again the Psalmist: "Let them be ashamed and troubled forever, and let them know that your name is Lord; you alone are

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ἐδούλευσέ μοι, εἰς ὑπακοὴν ὠτίου ὑπήκουσέ μοι." Ἀμέλει ∆αυῒδ τοπικῶς τηνικαῦτα τὸν Πατέρα μόνον ἐγνῶσθαι εἰδὼς, ἔψαλλεν· "Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεός· ἐν δὲ 39.732 τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. Ἐπιφανέντος δὲ τοῦ Θεοῦ Λόγου καὶ πιστευθέντος, ἡ Νέα ∆ιαθήκη ἤρξατο καὶ αὐτὸν μὲν τρανέστερον κηρύττειν Θεὸν, κατὰ μέρος δὲ, πρὸς τὴν δύναμιν τῶν δεχομένων, ἐχορήγει πάλιν ἡσύχως τὴν περὶ τοῦ ἁγίου Πνεύματος γνῶσιν. Τοῖς γὰρ ἄρτι κεκλημένοις εἰς ἐπίγνωσιν ἀληθείας, καὶ οὐκ ἐντριβῆ τοῖς ἐπ' αὐτῇ θεωρήμασιν τὴν διάνοιαν ἔχουσιν, δυσπρόσιτός πως εἶναι ἐδόκει ἡ τοιάδε τελεωτάτη πίστις. Καὶ τί δεῖ περὶ τούτου διαπορεῖν, ἔχοντας εἰς ἀπόδειξιν τοὺς περὶ τὸ χάος κάτω νενευκότας, καὶ ἕως τῆς δεῦρο μηδὲ τῇ θεότητι τοῦ Μονογενοῦς πιστεύοντας; Οὐκ ἀμάρτυρα δὲ ταῦτα Παῦλος ποιεῖ, γράφων Κορινθίοις μὲν τὸ πρῶτον· "Κἀγὼ, ἀδελφοὶ, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ' ὡς σαρκικοῖς. Ὡς νηπίους ἐν Χριστῷ γάλα ὑμᾶς ἐπότισα, καὶ οὐ βρῶμα· οὔπω γὰρ ἠδύνασθε· ἀλλ' οὐδὲ ἔτι νῦν δύνασθε· ἔτι γὰρ σαρκικοί ἐστε·" Ἑβραίοις δέ· "Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ· καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης· νήπιος γάρ ἐστι· τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ." Ἀρκεῖ οὖν ὁ Πατὴρ, λέγων Πνεῦμα εἶναι αὐτὸ ἑαυτοῦ· ἀρκεῖ δὲ καὶ ὁ Υἱὸς, θεσπίσας δι' ἑνὸς μὲν ὀνόματος, τριῶν δὲ ὑποστάσεων ὁμοτίμων, πᾶσαν τὴν οἰκουμένην εἰς ἑνότητα συνάγεσθαι πίστεως. Εἰ γὰρ τοῦ Πατρὸς τὸ ὄνομα Θεός· εὖ δῆλον, ὡς, ὅπερ ἐστὶν ὁ Πατὴρ τοῦτ' ἔστιν Θεὸς, τοῦτο ὑπάρχει ὅ τε Υἱὸς τό τε ἅγιον Πνεῦμα τοῦ Θεοῦ. Ὅπερ καὶ τὰ σεραφὶμ δηλοῖ, λέγοντα τρίτον, "Ἅγιος," καὶ ἅπαξ, "Κύριος." Καὶ ἑτέρωθι δὲ οὐκ ἄλλο, ἢ τοῦτο διδάσκων, ἔλεγεν ὁ Υἱὸς, περὶ μὲν ἑαυτοῦ τοῖς μὴ πιστεύουσιν αὐτῷ, ὡς Θεῷ ἀληθινῷ· "Ἐγὼ ἐν τῷ ὀνόματι τοῦ Πατρός μου ἐλήλυθα τοῦτ' ἔστιν Θεὸς τοιοῦτος, οἷος ἐκεῖνος, καὶ οὐ λαμβάνετέ με ἀντὶ τοῦ, οὐ πιστεύετέ μοι· ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε·" τὸν Ἀντίχριστον ὑπεμφαίνων. Περὶ δὲ τοῦ ἁγίου 39.733 Πνεύματός φησιν· "Τὸ Πνεῦμα, ὃ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου." Καὶ ὃν τρόπον τὴν ἕνωσιν καὶ τὸν σύνδεσμον τῆς ἀκροτάτης καὶ ἀπεριγράφου θεϊκῆς εἰρήνης εἰσάγων εἶπε· "Πνεῦμα Κυρίου ἐπ' ἐμέ·" καὶ, "Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·" καὶ, Ὁ Πατὴρ ὁ ἐν ἐμοὶ μένων·" καὶ, "Κατέβη," φησὶν, "ἐξ οὐρανοῦ τὸ Πνεῦμα καὶ ἔμεινεν ἐπὶ τὸν Χριστόν·" οὕτως ἐνταῦθα ἓν ὄνομα ἐδήλωσεν, εἰπὼν, ἑαυτὸν μὲν ἐν τῷ ὀνόματι τοῦ Πατρὸς, τὸ δὲ ἅγιον Πνεῦμα ἐν τῷ ὀνόματι τῷ αὐτοῦ ἐληλυθέναι· καὶ ἀπὸ τοῦ προστάξαι βαπτίζειν "εἰς τὸ ὄνομα," καὶ οὐχὶ "εἰς τὰ ὀνόματα," ὡς ἑνὸς ὀνόματος τῇ Τριάδι ὄντος, τοῦ "Θεὸς," καὶ μιᾶς οὐσίας καὶ δόξης. Καὶ ὁ μὴ ἔχων τὸ Πνεῦμα οὐδὲ τὸν Υἱὸν ἔχει· καὶ ὁ μὴ ἔχων τὸν Υἱὸν, οὐδὲ τὸν Πατέρα ἔχει· καὶ ἔστι τὸ πᾶν ὁ τοιοῦτος ἄθεος, ὡς ὁ ἐκ τοῦ ἐναντίου μακαριώτατος. Φασὶν γάρ· Ὄλβιος, ὅστε Θεοῖο σοφῆς ἀπέλαυσεν ἀρωγῆς, Αὐτὸς ἑοῖς στέρνοισι φέρων Θεὸν ἀστυφέλικτον. Τὸ ἓν τοίνυν ὄνομα τοῦτο καὶ ἡ Παλαιὰ ∆ιαθήκη ἐμήνυσεν, ὅτε τῷ Ἰακὼβ συγκαταβὰς ἐπάλαισεν ὁ Θεός. Φησὶν γὰρ, "Ἵνα τί ἐρωτᾷς τὸ ὄνομά μου; Καὶ τοῦτό ἐστιν θαυμαστόν." Ὅπερ ὑμνεῖ ∆αυῒδ, ψάλλων·" Κύριε, ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ!" καὶ πάλιν· "Ἐμεγάλυνας ἐπὶ πάντας τὸ ὄνομα τὸ ἅγιόν σου·" ἀφεὶς τὸ λέγειν· Ἐν τῷ Ἰσραὴλ μόνῳ. "Οὐ γάρ ἐστιν ἕτε 39.736 ρον ὄνομα δεδομένον ὑπὸ τὸν οὐρανὸν, ἐν ᾧ δεῖ σωθῆναι." Καὶ Ζαχαρίας δὲ λέγει· "Καὶ ἔσται Κύριος εἰς βασιλέα ἐπὶ πᾶσαν τὴν γῆν ἐν τῇ ἡμέρᾳ ἐκείνῃ. Ἔσται Κύριος, Κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ἓν, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον·" καὶ πάλιν ὁ Ἱεροψάλτης· "Αἰσχυνθήτωσαν καὶ ἐντραπήτωσαν εἰς τὸν αἰῶνα, καὶ γνώτωσαν, ὅτι ὄνομά σοι Κύριος; σὺ εἶ μόνος