33

to the spiritual thus: "You are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you;" and again: "Brothers, if a man among you is caught in any trespass, you who are spiritual restore such a one in a spirit of gentleness." And it was also written concerning Daniel, that "an excellent Spirit was in him;" and the Holy Spirit was enigmatically signified. And he calls Greeks, Jews, and heretics "psychical," because, priding themselves on twisted reasonings and arguments, they fight against knowledge, and do not confess the Holy Spirit of God to be God. And he also writes to them somewhere thus: "Psychical men, not having the Spirit;" and again: "But the psychical man does not receive the things of the Spirit of God, for they are foolishness to him, and he is not able to know them. But he who is spiritual judges all things, yet he himself is judged by no one." And again, declaring the communion of the Holy Spirit with the most gentle nature alone, he said: "If there is any fellowship of the Spirit." And he calls "carnal" or "earthly" those who are bent down to the earth; because raging with incontinence, and comparing the defamed with the honorable, and submitting to material passions, and, as it were, always wallowing in mire through shameful deeds, they themselves have become somehow parallel to the psychical. For as both have the soul's power of discernment covered over as by some rheum, they cannot be illumined by the ever-living and effortless light of the Holy Spirit; but they are in a state of apostasy, and are utterly destroyed, like myrrh mixed with mire; not even understanding, perhaps, that they are deprived of the one and only good. For how great the loss from this, or rather, the complete destruction, no one can represent in word, even if he were to use every hyperbole of thought. And God forbids concerning these in Genesis thus: "My Spirit shall not abide in these men forever, because they are flesh;" and Paul: "As is the man of dust, so also are those who are of the dust; and as is the heavenly man, so also are those who are heavenly;" and Wisdom: "For crooked thoughts separate from God; and the power that is tested rebukes the fool 39.741 ish; because wisdom will not enter a malicious soul, nor dwell in a body that is in debt to sin.

CHAP. 21. It is not as it seems to the heretics, because God is glorified in the Holy

Spirit, and in him, as through some instrument, all worship is sent up, John says: "But those who worship God must worship in spirit and truth;" and Paul: "No one can say, Jesus is Lord, except in the Holy Spirit," and such things. For indeed, the Savior said to the Samaritan woman, "must worship in spirit and truth," instead of, with all the soul and without hypocrisy, she thinking that God is to be worshiped in a defined place, and saying to him: "Our fathers worshiped God on this mountain." For that worship and adoration are offered to the Holy Spirit, as to God, Paul wrote: "who worship by the Spirit of God." But if the truth indeed does not come down to them, let them hear, that he did not, therefore, say, In Spirit and Son. For he himself says in John: "I am the truth." And in what manner worshipping the Father in the Son, we worship also the Son, in the same manner worshipping in the Holy Spirit, we also worship him. But, "No one can say, Jesus is Lord, except in the Holy Spirit," this indicates instead of this, Heresiarchs do not partake of the divine Spirit; but those who do not partake of him united to the Son by nature cannot worthily utter the aforementioned sound. For in a similar manner concerning the Father....... CHAP. 23. And we have been taught that glory is owed to him not only from the aforementioned tradition of the Lord in the preceding, but in various ways; as when Peter writes: "If you are reproached in the name of

33

πρὸς τοὺς πνευματικοὺς οὑτωσεί· "Οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ' ἐν Πνεύματι, εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν·" καὶ πάλιν· "Ἀδελφοὶ, ἐὰν καὶ προληφθῇ ἄνθρωπος ἐξ ὑμῶν ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραότητος." Ἐγράφη δὲ καὶ περὶ τοῦ ∆ανιὴλ, ὅτι "Πνεῦμα περισσὸν ἦν ἐν αὐτῷ·" αἰνιγματωδῶς δὲ τὸ ἅγιον ἐδηλοῦτο Πνεῦμα. Ψυχικοὺς δὲ ὀνομάζει Ἕλληνας, Ἰουδαίους, καὶ αἱρετικοὺς, ἐπειδὴ συλλογισμοῖς καὶ διαλογισμοῖς στρεβλοῖς ἐναβρυνόμενοι γνωσιμαχοῦσι, καὶ οὐχ ὁμολογοῦσι Θεὸν τὸ ἅγιον Πνεῦμα τοῦ Θεοῦ. Ἐπιστέλλει δὲ καὶ πρὸς αὐτοὺς οὕτω που· "Ψυχικοὶ Πνεῦμα μὴ ἔχοντες·" καὶ αὖθις· "Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ· μωρία γὰρ αὐτῷ ἐστιν, καὶ οὐ δύναται γνῶναι. Ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντας, αὐτὸς δὲ ὑπ' οὐδενὸς ἀνακρίνεται." Καὶ πάλιν, τὸ πρὸς τὴν μόνην ἡμερωτάτην φύσιν ἐπίκοινον τοῦ ἁγίου Πνεύματος δηλῶν, ἔφη· "Εἴ τις κοινωνία Πνεύματος." Σαρκικοὺς δὲ, ἢ χοϊκοὺς καλεῖ τοὺς τῇ γῇ κατανενευκότας· ἐπειδὴ ἀκρασίαν λυττῶντες, καὶ τὰ διαβεβλημένα τοῖς τιμίοις παραμετροῦντες, καὶ τοῖς ὑλικοῖς ὑποκαθήμενοι πάθεσιν, καὶ ὡσανεὶ βορβόρῳ ταῖς αἰσχραῖς ἀεὶ ἐγκυλινδούμενοι πράξεσιν, καὶ αὐτοὶ παράλληλοί πως τοῖς ψυχικοῖς καθεστᾶσιν. Ὡς γὰρ ὑπό τινος λήμης τὸ διορατικὸν τῆς ψυχῆς ἄμφω ἐπισκεπόμενοι, οὐ δύνανται καταλάμπεσθαι ὑπὸ τοῦ ἀειζώου καὶ ἀπόνου φωτὸς τοῦ ἁγίου Πνεύματος· ἀλλ' ἐν ἀποπτώσει γίνονται, καὶ ἐσπάμπαν ἀπόλλυνται, ὡς μύρον βορβόρῳ συμπλακέν· οὐδὲ συνιέντες τάχα, ὡς τοῦ ἑνὸς καὶ μόνου στεροῦνται ἀγαθοῦ. Πηλίκη γὰρ ἡ ἐντεῦθεν ζημία, μᾶλλον δὲ παντελὴς ἀπώλεια, οὐδεὶς λόγῳ παραστῆσαι δύναται, κἂν πάσῃ χρήσηται διανοίας ὑπερβολῇ. ∆ιαγορεύει δὲ καὶ περὶ τούτων ὁ μὲν Θεὸς ἐν τῇ Γενέσει τοιῶσδε· "Οὐ μὴ καταμείνῃ τὸ Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις εἰς τὸν αἰῶνα, διὰ τὸ εἶναι αὐτοὺς σάρκας·" ὁ δὲ Παῦλος· "Οἷος ὁ χοϊκὸς ἄνθρωπος, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·" ἡ δὲ Σοφία· "Σκολιοὶ γὰρ λογισμοὶ χωρίζουσιν ἀπὸ Θεοῦ· δοκιμαζομένη δὲ ἡ δύναμις ἐλέγχει τοὺς ἄφρο 39.741 νας· ὅτι εἰς κακότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία, οὐδὲ κατοικήσει ἐν σώματι κατάχρεῳ ἁμαρτίας.

ΚΕΦ. ΚΑʹ. Οὐχ ὡς αἱρετικοῖς δοκεῖ, διὰ τὸ δοξάζεσθαι τὸν Θεὸν ἐν τῷ ἁγίῳ

Πνεύματι, καὶ ἐν αὐτῷ, καθὰ δι' ὀργάνου τινὸς, πᾶσαν λατρείαν ἀναπέμπεσθαι, λέγει Ἰωάννης μέν· "Τοὺς δὲ προσκυνοῦντας τὸν Θεὸν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν·" Παῦλος δέ· "Οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ," καὶ ὅσα τοιαῦτα. Μάλιστα μὲν γὰρ τὸ, "Ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν," ἀντὶ τοῦ, ἐξ ὅλης ψυχῆς καὶ ἀνυποκρίτως, εἶπεν τῇ Σαμαρείτιδι ὁ Σωτὴρ, νομιζούσῃ ἐν τόπῳ ὡρισμένῳ τὸν Θεὸν προσκυνεῖσθαι, καὶ λεγούσῃ αὐτῷ· "Οἱ πατέρες ἐν τῷ ὄρει τούτῳ τὸν Θεὸν προσεκύνησαν." Ὅτι γὰρ τῷ ἁγίῳ Πνεύματι, ὡς Θεῷ, προσκύνησις καὶ λατρεία προσφέρεται, Παῦλος ἔγραψεν· "Οἱ Πνεύματι Θεοῦ λατρεύοντες." Εἰδὲ μὴ καταβαίνει αὐτοῖς ἡ ὄντως ἀλήθεια, ἀκουέτωσαν, ὅτι οὔκουν, Ἐν Πνεύματι καὶ Υἱῷ, εἶπεν. Αὐτὸς γὰρ παρ' Ἰωάννῃ λέγει· "Ἐγώ εἰμι ἡ ἀλήθεια." Καὶ ὃν τρόπον ἐν τῷ Υἱῷ προσκυνοῦντες τὸν Πατέρα, προσκυνοῦμεν καὶ τὸν Υἱὸν, τὸν ἴσον τρόπον ἐν τῷ ἁγίῳ Πνεύματι προσκυνοῦντες, συμπροσκυνοῦμεν καὶ αὐτό. Τὸ δὲ, "Οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ," τοῦτο δηλοῖ ἀντὶ τοῦ, Αἱρεσιομάχοι οὐ μετέχουσι τοῦ θεϊκοῦ Πνεύματος· οἱ δὲ μὴ μετέχοντες ἡνωμένου αὐτοῦ τῷ Υἱῷ τῇ φύσει, οὐ δύνανται τὴν μνημονευθεῖσαν ἀξίως ῥῆξαι φωνήν. Ὁμοιότροπον γὰρ περὶ μὲν τοῦ Πατρὸς ....... ΚΕΦ. ΚΓʹ. Ὀφείλεσθαι δὲ αὐτῷ δόξαν οὐκ ἐκ τῆς μνημονευθείσης ἐν τοῖς προάγουσι μόνον τοῦ Κυρίου δεδιδάγμεθα παραδόσεως, ἀλλὰ διαφόρως· ὡς ὅταν Πέτρος γράφῃ· "Εἰ ὀνειδίζεσθε ἐν ὀνόματι