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we are ambassadors for Christ, as though God were making his appeal through us; we implore you on behalf of Christ, be reconciled to God.

187 Since these things are so, however you may understand the name of the Paraclete, the Spirit, you will not separate him from the communion of the Father and the Son in either of the meanings. Therefore in this part not even if he wished could he diminish the glory of the Holy Spirit, by testifying that for him which is also assigned by Holy Scripture to the Father and the Son. But when Eunomius said "Spirit of truth," he himself, as I think, wished by such an expression to represent something subordinate, since Christ is the truth, but he called that one the Spirit of truth, as if one were to say it is a possession of the truth and subordinate, not knowing that God is called righteousness, and we certainly did not 188 understand God to be a possession of righteousness. So also, upon learning of the Spirit of truth, we received the God-befitting meaning from the expression, being guided by the added word toward what is better. For the Lord, having said "the Spirit of truth," immediately added, "1who proceeds from the Father,"2 which the voice of the Lord did not testify of any of those understood to be in creation, not of things visible, not of things invisible, not of thrones, not of principalities, not of authorities, not of dominions, nor of any other name that is named, either in this age or in the one to come. Of this, therefore, all creation does not partake, so it would be entirely clear that this is proper 189 and special to the uncreated nature. But this man commands us to believe in the guide of piety. Therefore let him believe in Paul and Barnabas and Titus and Silvanus and Timothy and all those through whom we were guided to the faith.

For if one must believe in that which guides to piety along with the Father and the Son, then all the prophets and lawgivers and patriarchs and heralds and evangelists and apostles and pastors and teachers are of equal honor with the Holy Spirit, having become guides of piety for those after them.

190 Having come into being, he says, by the only God through the Only-begotten. He summarizes all his own impiety through what has been said; again he names the Father as only God, having used the Only-begotten as an instrument for the creation of the Spirit. Having found what shadow of such a meaning from Scripture does he dare these things? From what beginning, by logical sequence, did he advance his impiety to such a conclusion? Which of the evangelists says this, which apostle, which prophet? On the contrary, therefore, all God-breathed Scripture, written through the inspiration of the Spirit, testifies to the divinity of the Spirit, for instance (for it is better to prove the argument through the testimonies themselves), those who received the power to become children of God testify to the divinity 191 of the Spirit. For who is ignorant of the Lord's voice, that those born of the Spirit are children of God? For so he explicitly testifies that the birth of the children of God is by the Holy Spirit, saying that just as that which is born of the flesh is flesh, so also that which is born of the Spirit is spirit. And as many as were born of the Spirit were called children of God. So also when the Lord, by breathing on them, gave the Holy Spirit to the disciples, John says, "From his fullness 192 we have all received." And the great Paul testifies that in him dwells the fullness of the Godhead, but also, further, through the prophet Isaiah concerning the theophany that occurred to him, when he saw the one sitting on a throne, high and lifted up, the more ancient tradition says that the one who appeared was the Father, but the evangelist John refers the prophecy to the Lord, saying concerning the unbelieving Jews the words spoken by the prophet about the Lord, that "Isaiah said these things when he saw his 193 glory and spoke of him." But the great Paul, this same saying to the Holy Spirit

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Χριστοῦ πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι' ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ.

187 Τούτων οὖν οὕτως ἐχόντων, ὅπως ἂν ἐπὶ τοῦ πνεύ ματος νοήσῃς τοῦ παρακλήτου τὸ ὄνομα, τῆς τοῦ πατρός τε καὶ τοῦ υἱοῦ κοινωνίας καθ' ἑκάτερον τῶν σημαινομένων οὐκ ἀποστήσεις. οὔκουν ἐν τῷ μέρει τούτῳ οὐδὲ βουλό μενος κατασμικρύνειν τὴν τοῦ ἁγίου πνεύματος δόξαν δε δύνηται, ἐκεῖνο προσμαρτυρῶν αὐτῷ, ὅπερ καὶ τῷ πατρὶ καὶ τῷ υἱῷ παρὰ τῆς ἁγίας γραφῆς ἀνατίθεται. πνεῦμα δὲ ἀληθείας εἰπὼν ὁ Εὐνόμιος αὐτὸς μέν, ὡς οἶμαι, τὸ ὑποχείριον ἠβουλήθη διὰ τῆς τοιαύτης παραστῆσαι φωνῆς, ἐπειδὴ ἀλήθεια μὲν ὁ Χριστός ἐστιν, ἐκεῖνο δὲ πνεῦμα ἀληθείας ὠνόμασεν, ὡς εἴ τις λέγοι κτῆμα εἶναι τῆς ἀλη θείας καὶ ὑποχείριον, οὐκ εἰδὼς ὅτι δικαιοσύνη ὁ θεὸς λέγεται καὶ οὐ δήπου κτῆμα τῆς δικαιοσύνης τὸν θεὸν 188 ἐνοήσαμεν. ὥστε καὶ τὸ πνεῦμα τῆς ἀληθείας μαθόν τες τὴν θεοπρεπῆ διάνοιαν παρὰ τῆς φωνῆς ἐδεξάμεθα, τῷ ἐπαχθέντι λόγῳ πρὸς τὸ κρεῖττον χειραγωγούμενοι. εἰπὼν γὰρ ὁ κύριος τὸ πνεῦμα τῆς ἀληθείας εὐθὺς ἐπή γαγεν "1ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται"2, ὅπερ οὐδενὶ τῶν ἐν τῇ κτίσει νοουμένων ἡ φωνὴ τοῦ κυρίου προσεμαρτύρησεν, οὐ τοῖς ὁρωμένοις, οὐ τοῖς ἀοράτοις, οὐ θρόνοις, οὐκ ἀρ χαῖς, οὐκ ἐξουσίαις, οὐ κυριότησιν, οὐκ ἄλλῳ τινὶ ὀνο μαζομένῳ ὀνόματι οὔτε ἐν τῷ αἰῶνι τούτῳ οὔτε ἐν τῷ μέλλοντι. οὗ τοίνυν πᾶσα ἡ κτίσις ἐστὶν ἀμέτοχος, δῆλον ἂν εἴη πάντως ὅτι τοῦτο τῆς ἀκτίστου φύσεως ἴδιόν ἐστι 189 καὶ ἐξαίρετον. οὗτος δὲ πιστεύειν κελεύει εἰς τὸν καθη γητὴν τῆς εὐσεβείας. οὐκοῦν πιστευέτω εἰς τὸν Παῦλόν τε καὶ Βαρνάβαν καὶ Τίτον καὶ Σιλουανὸν καὶ Τιμόθεον καὶ πάντας ἐκείνους, δι' ὧν πρὸς τὴν πίστιν καθωδηγήθημεν.

Εἰ γὰρ τὸ καθηγούμενον εἰς εὐσέβειαν μετὰ πατρὸς καὶ υἱοῦ πιστεύεσθαι χρή, πάντες οἱ προ φῆται καὶ νομοθέται καὶ πατριάρχαι κήρυκές τε καὶ εὐαγγε λισταὶ καὶ ἀπόστολοι ποιμένες τε καὶ διδάσκαλοι ὁμοτίμως ἔχουσι πρὸς τὸ πνεῦμα τὸ ἅγιον, καθηγηταὶ τοῖς μετ' ἐκεί νους τῆς εὐσεβείας γενόμενοι. 190 Γενόμενος, φησί, ὑπὸ τοῦ μόνου θεοῦ διὰ τοῦ μονογενοῦς. ἀνακεφαλαιοῦται πᾶσαν αὑτοῦ τὴν ἀσέβειαν διὰ τῶν εἰρημένων· πάλιν μόνον θεὸν τὸν πατέρα κατονομάζει, ὀργάνῳ κεχρημένον τῷ μονογενεῖ πρὸς τὴν κατασκευὴν τοῦ πνεύματος. ποίαν εὑρὼν ἐκ τῆς γραφῆς σκιὰν τοῦ τοιούτου νοήματος ταῦτα τολμᾷ; ἐκ ποίας ἀρ χῆς δι' ἀκολούθου πρὸς τὸ τοιοῦτο πέρας προήγαγε τὴν ἀσέβειαν; τίς τῶν εὐαγγελιστῶν φησι, τίς ἀπόστολος, τίς προφήτης; πᾶν μὲν οὖν τοὐναντίον πᾶσα γραφὴ θεόπνευ στος ἡ διὰ τῆς ἐπιπνοίας τοῦ πνεύματος ἀναγραφεῖσα μαρ τυρεῖ τῷ πνεύματι τὴν θεότητα, οἷον (κρεῖττον γὰρ δι' αὐτῶν τῶν μαρτυριῶν ἀποδεῖξαι τὸν λόγον) οἱ λαβόντες ἐξουσίαν τοῦ τέκνα θεοῦ γενέσθαι μαρτυροῦσι τῷ πνεύματι 191 τὴν θεότητα. τίς γὰρ ἀγνοεῖ τὴν τοῦ κυρίου φωνήν, ὅτι οἱ ἐκ τοῦ πνεύματος γεννηθέντες θεοῦ τέκνα εἰσίν; οὕτω γὰρ διαρρήδην μαρτυρεῖ τῷ ἁγίῳ πνεύματι τῶν τοῦ θεοῦ τέκνων τὴν γέννησιν εἰπὼν ὅτι, ὥσπερ τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, οὕτω καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. ὅσοι δὲ ὑπὸ τοῦ πνεύματος ἐγεν νήθησαν, θεοῦ τέκνα προσηγορεύθησαν. οὕτω καὶ τοῦ κυρίου διὰ τοῦ προσφυσήματος δεδωκότος τοῖς μαθηταῖς τὸ πνεῦμα τὸ ἅγιον, φησὶν ὁ Ἰωάννης Ἐκ τοῦ πληρώματος 192 αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. ἐν αὐτῷ δὲ κατοικεῖν τὸ πλήρωμα τῆς θεότητος ὁ μέγας Παῦλος διαμαρτύρεται, ἀλλὰ καὶ ἔτι διὰ τοῦ προφήτου Ἠσαΐου περὶ τῆς γενομένης αὐτῷ θεοφανείας, ὅτε εἶδε τὸν καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, ἡ μὲν ἀρχαιοτέρα παράδοσις τὸν πατέρα εἶναι λέγει τὸν ὀφθέντα, ὁ δὲ εὐαγγελιστὴς Ἰωάννης εἰς τὸν κύριον ἀναφέρει τὴν προφητείαν, λέγων περὶ τῶν μὴ πεπιστευκότων Ἰουδαίων τὰς τῷ προφήτῃ ῥηθείσας περὶ τοῦ κυρίου φωνὰς ὅτι Ταῦτα εἶπεν Ἠσαΐας, ὅτε εἶδε τὴν 193 δόξαν αὐτοῦ καὶ ἐλάλησε περὶ αὐτοῦ. ὁ δὲ μέγας Παῦλος τῷ ἁγίῳ πνεύματι τὸν αὐτὸν τοῦτον λόγον