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its own nature undergoes any such passion, nor is the flesh in those states by itself, if the soul is not co-disposed with the body.

182 So much for the blasphemy against the Son. Let us see also what he says about the Holy Spirit. After this, he says, we believe in the Paraclete, the Spirit of truth. But I think it is clear to all who read it with what in view he perverts the exposition of the faith delivered by the Lord, this absurdity having been refuted in the arguments concerning the Son and the Father; nevertheless, I will now try to make clear in a few words the purpose of his malice. For just as there he did not say Father, lest by the eternity of the Father he should also indicate the Son, nor did he name the Son, lest by this term he might represent their natural relationship, so also now he does not say Holy Spirit, lest by this name he should confess the majesty of His glory and His union in all things with the Father and the Son. 183 For since the title of Spirit and of Holy is equally applied by Scripture to the Father and to the Son (for God is Spirit, and Christ the Lord is the Spirit before our face, and the Lord God is Holy, and one is Holy, one is Lord, Jesus Christ), lest some pious conception of the Holy Spirit should arise in his hearers from these things, a conception which comes from sharing the glorious title with the Father and the Son, for this reason, deceiving the hearing of the foolish, he alters the words of the faith set forth by God in the tradition of the mystery, as if paving the way for himself by this sequence for his impiety against the Holy Spirit.

184 For if he had said that we believe in the Holy Spirit, but God is Spirit, one taught in divine things would have suspected that, if one must believe in the Holy Spirit, and God is called Spirit, He is by nature nothing other than that which is properly named by the same names. For whatever things are denoted not falsely nor by misuse, but properly by the same names, of these it is altogether necessary that one and the same nature be confessed, which is signified by the same names. For these reasons, having silenced the term legislated by the Lord in the faith, he says, 185 we believe in the Paraclete. But I have learned from the God-inspired Scripture that this very name is common to the Father and the Son and the Holy Spirit. For the Son equally names Himself and the Holy Spirit Paraclete; and the Father, through whom he works consolation, certainly appropriates the name of Paraclete. For surely in doing the work of the Paraclete He does not disdain the name of the work. For David says to the Father that You, Lord, have helped me and comforted me, and the great apostle says the same things about the Father, saying, Blessed be the God and Father of our Lord Jesus Christ, who comforts us in all our affliction; and John in one of his catholic epistles explicitly names the Son Paraclete. And the Lord Himself, by saying that another Paraclete would be sent to us, speaking of the Spirit, certainly first confessed this name of Himself.

186 But since the meaning of 'to comfort' is twofold, one being through words and gestures of honor, by which, if we happen to be in need of something, we move him to sympathy, and the other being the therapeutic conception for the passions of both soul and body, Holy Scripture equally bears witness to the divine nature of the Paraclete in the sense of each of these meanings. For now Paul presents the healing power of God for us through our consolation, saying, He who comforts the lowly comforted us by the coming of Titus, and again, according to the other meaning, writing to the Corinthians he relates these things, that on behalf of

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ἰδίαν φύσιν τι τοιοῦτον ἀναδέχεται πάθος, οὔτε καθ' ἑαυτὴν ἡ σὰρξ ἐν ἐκείνοις γίνεται, μὴ ψυχῆς συνδιατιθεμένης τῷ σώματι.

182 Καὶ περὶ μὲν τῆς εἰς τὸν υἱὸν βλασφημίας τοσαῦτα. ἴδωμεν δὲ καὶ ὅσα περὶ τοῦ ἁγίου πνεύματος διεξέρχεται. μετὰ τοῦτον πιστεύομεν, φησίν, εἰς τὸν παρά κλητον, τὸ πνεῦμα τῆς ἀληθείας. ἐγὼ δὲ δῆλον οἶμαι πᾶσιν εἶναι τοῖς ἐντυγχάνουσιν, πρὸς ὅ τι βλέπων παρατρέπει τὴν ὑπὸ τοῦ κυρίου παραδοθεῖσαν τῆς πίστεως ἔκθεσιν, ἐν τοῖς περὶ τοῦ υἱοῦ καὶ τοῦ πατρὸς λόγοις τῆς ἀτοπίας ταύτης ἀπελεγχθείσης· ὅμως δὲ καὶ νῦν δι' ὀλί γων τὸν σκοπὸν αὐτοῦ τῆς κακουργίας φανερὸν καταστῆσαι πειράσομαι. ὡς γὰρ ἐκεῖ πατέρα οὐκ εἶπεν, ἵνα μὴ τῇ ἀϊδιότητι τοῦ πατρὸς τὸν υἱὸν συνενδείξηται, οὐδὲ τὸν υἱὸν ὠνόμασεν, ἵνα μὴ τὴν κατὰ φύσιν οἰκειότητα τῇ φωνῇ ταύτῃ συμπαραστήσῃ, οὕτω καὶ νῦν οὐ λέγει πνεῦμα ἅγιον, ἵνα μὴ τὸ μεγαλεῖον τῆς δόξης αὐτοῦ καὶ τὸ κατὰ πάντα ἡνωμένον πατρί τε καὶ υἱῷ διὰ τοῦ ὀνόματος τούτου συνο 183 μολογήσῃ. ἐπειδὴ γὰρ τῷ πατρὶ καὶ τῷ υἱῷ κατὰ τὸ ἴσον ἥ τε τοῦ πνεύματος καὶ ἡ τοῦ ἁγίου κλῆσις παρὰ τῆς γραφῆς ἐφαρμόζεται (Πνεῦμα γὰρ ὁ θεός, καὶ Πνεῦμα πρὸ προσώπου ἡμῶν Χριστὸς κύριος, καὶ Ἅγιος κύριος ὁ θεός, καὶ Εἷς ἅγιος, εἷς κύριος Ἰησοῦς Χριστός), ἵνα μή τις γένηται τοῖς ἀκούουσιν ἁγίου πνεύματος εὐσεβὴς διὰ τού των ὑπόληψις ἡ διὰ τὸ κοινωνεῖν τῷ πατρί τε καὶ τῷ υἱῷ τῆς ἐνδόξου κλήσεως ἐγγινομένη, τούτου χάριν παρακρου σάμενος τὴν ἀκοὴν τῶν ἀνοήτων τῆς παρὰ τοῦ θεοῦ προ εκτεθείσης πίστεως ἐν τῇ παραδόσει τοῦ μοστηρίου ὑπαλ λάσσει τὰ ῥήματα, ὥσπερ ὁδοποιήσας διὰ τῆς ἀκολουθίας ταύτης ἑαυτῷ τὴν κατὰ τοῦ πνεύματος τοῦ ἁγίου ἀσέβειαν.

184 εἰ γὰρ εἶπεν ὅτι πιστεύομεν εἰς τὸ πνεῦμα τὸ ἅγιον, πνεῦμα δὲ ὁ θεός, ὑπέκρουσεν ἂν ὁ τὰ θεῖα πεπαιδευμένος ὅτι, εἰ χρὴ πιστεύειν εἰς τὸ πνεῦμα τὸ ἅγιον, πνεῦμα δὲ ὁ θεὸς ὀνομάζεται, οὐκ ἄλλο τι κατὰ τὴν φύσιν ἐστὶν ἢ ἐκεῖνο πάντως, ὃ διὰ τῶν αὐτῶν ὀνομάτων κυρίως κατονομάζεται. ὅσα γὰρ οὐ ψευδῶς οὐδὲ ἐκ καταχρήσεως, ἀλλὰ κυρίως ὑπὸ τῶν αὐτῶν ὀνομάτων δηλοῦται, τούτων ἀνάγκη πᾶσα μίαν καὶ τὴν αὐτὴν ὁμολογεῖσθαι φύσιν τὴν τοῖς αὐτοῖς σημαινομένην ὀνόμασι. διὰ ταῦτα σιωπήσας τὴν παρὰ τοῦ κυρίου νομοθετηθεῖσαν ἐν τῇ πίστει φωνὴν πιστεύομεν, 185 φησίν, εἰς τὸν παράκλητον. ἐγὼ δὲ καὶ αὐτὸ τοῦτο τὸ ὄνομα κοινὸν ἔμαθον εἶναι παρὰ τῆς θεοπνεύστου γρα φῆς πατρός τε καὶ υἱοῦ καὶ πνεύματος ἁγίου. ὁ γὰρ υἱὸς ἐπίσης ἑαυτόν τε καὶ τὸ πνεῦμα τὸ ἅγιον ὀνομάζει παρά κλητον· ὁ δὲ πατὴρ δι' ὧν ἐνεργεῖ τὴν παράκλησιν, οἰκει οῦται πάντως τοῦ παρακλήτου τὸ ὄνομα. οὐ γὰρ δὴ τὸ ἔργον ποιῶν τοῦ παρακλήτου ἀπαξιοῖ τοῦ ἔργου τὸ ὄνομα. ὅ τε γὰρ ∆αβὶδ πρὸς τὸν πατέρα φησὶν ὅτι Σὺ κύριε ἐβοή θησάς μοι καὶ παρεκάλεσάς με, καὶ ὁ μέγας ἀπόστολος τὰ αὐτὰ περὶ τοῦ πατρὸς διεξέρχεται λέγων Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ παρα καλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν· τὸν δὲ υἱὸν ὁ Ἰωάννης ἐν μιᾷ τῶν καθολικῶν ἐπιστολῶν διαρρήδην ὀνομάζει παράκλητον. καὶ αὐτὸς δὲ ὁ κύριος δι' ὧν εἶπε καὶ ἄλλον παράκλητον ἡμῖν ἀποσταλήσεσθαι, περὶ τοῦ πνεύματος λέ γων, ἐφ' ἑαυτοῦ πάντως τὸ ὄνομα τοῦτο προωμολόγησε.

186 διπλῆς δὲ οὔσης τῆς τοῦ παρακαλεῖν σημασίας, μιᾶς μὲν διὰ τῶν τιμητικῶν ῥημάτων τε καὶ σχημάτων, ὑπὲρ ὧν, ἄν τινος δεόμενοι τύχωμεν, εἰς συμπάθειαν αὐτὸν ἐπαγόμεθα, ἑτέρας δὲ τῆς θεραπευτικῆς τῶν ψυχικῶν τε καὶ σωματι κῶν παθημάτων ἐπινοίας, τῶν καθ' ἑκάτερον σημαινομένων ἐπίσης ἡ ἁγία γραφὴ προσμαρτυρεῖ τῇ θείᾳ φύσει τοῦ παρακλήτου τὴν ἔννοιαν. νῦν μὲν γὰρ ὁ Παῦλος τὴν ἰατι κὴν ἡμῶν τοῦ θεοῦ δύναμιν διὰ τῆς παρακλήσεως ἡμῶν παρίστησι λέγων Ὁ παρακαλῶν τοὺς ταπεινοὺς παρεκάλεσεν ἡμᾶς ἐν τῇ παρουσίᾳ Τίτου, πάλιν δὲ κατὰ τὴν ἑτέραν διάνοιαν πρὸς τοὺς Κορινθίους γράφων ταῦτα διέξεισιν ὅτι Ὑπὲρ