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of Christ, you are blessed; for the Spirit of glory and of power rests upon you;" and as when the one who appeared to Isaiah, exalted upon a divine throne and 39.744 glorified as king and Lord of powers, the Apostle shows to be the Holy Spirit; and as when the same one writes, affirming that the Spirit has communion with the Father and the Son, clearly of divinity, and of kingdom, and of glory, as has been said before and will be said again; thus to the Corinthians in the second Epistle: "The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit;" and elsewhere he says: "If there is any communion of the Spirit." And to the Ephesians: "Eager to maintain the unity of the Spirit in the bond of peace." Understand how he said unity because of the union of nature with the Father. And again to the Corinthians: "Or do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God, and you are not your own? For you were bought with a price. So glorify God in your bodies;" that is, the Holy Spirit. And again, having declared beforehand, "Now the Lord is the Spirit," he adds: "And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit;" and again: "Now if the ministry of death, carved in letters on stone, was glorious, so that the children of Israel could not gaze at the face of Moses because of its glory, which was being brought to an end; will not the ministry of the Spirit be even more glorious?" similar to what was said by John: "We have seen his glory, glory as of the only Begotten from the Father; full of grace and truth." And the wise Zerubbabel says: "All the earth calls upon truth, and heaven blesses it, and all works are shaken and tremble;" but he calls the Holy Spirit truth, as has been testified above. And the Spirit of God Himself says through the Psalmist: "Those who honor me I will honor, and those who despise me shall be lightly esteemed." And that He is also worshipped together with the Father and the Son, the forefather taught at the oak of Mamre, when he received and worshipped the Holy Trinity with equal honor, 39.745 as was said in the first discourse. And Paul also wrote, as was shown above in the theologies of the Spirit, that "Falling on his face, he will worship." But the heretics, legislating against the Lord's ordinance concerning baptism and against the Apostle, and considering it of greater importance that they not be detected uttering something dissonant against the Son and the Holy Spirit, offer up the doxology according to their own composition, as it were. CHAP. 24. But that those who set themselves in opposition and by their own traditions exchange the commandment of God, hope in vain to attain His kingdom, the Savior teaches in the Gospel according to Mark, when He said to the Pharisees, who thought things similar to the heretics: "Why do you set aside the commandment of God in order to keep your tradition? For Moses said: Honor your father and your mother; and, Whoever speaks evil of father or mother, let him surely die. But you say: If a man says to his father or mother, Corban, that is, whatever of mine might benefit you; and you no longer permit him to do anything for his father or his mother, thus making void the word of God by your tradition." What he says is this: The law of the God who loves souls exhorts that fathers not be set aside nor spoken ill of, as has been written before; and again, it commands that children be loved by them, and not provoked to anger. But the custom of the Israelites required each one of the people, dedicating himself to the temple, to offer visibly to the sanctuary according to his ability, things which were called Corban, which is interpreted gift, as being dedicated to God; but it became a profit for the priests. Therefore, those who were obligated to provide necessities to their fathers being especially reluctant with respect to this gift, and rightly

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Χριστοῦ, μακάριοί ἐστε· ὅτι τὸ τῆς δόξης καὶ δυνάμεως Πνεῦμα ἐφ' ὑμᾶς ἀναπέπαυται·" καὶ ὡς ἡνίκα τὸν ὀφθέντα τῷ Ἡσαΐᾳ ἐπὶ θρόνου θεϊκοῦ ἐπηρμένον καὶ 39.744 δοξαζόμενον βασιλέα καὶ Κύριον δυνάμεων, ὁ Ἀπόστολος τὸ ἅγιον εἶναι δείκνυσι Πνεῦμα· καὶ ὡς ὅταν ὁ αὐτὸς ἐπιστέλλῃ, κοινωνίαν εἶναι φάσκων τῷ Πνεύματι πρὸς τὸν Πατέρα καὶ τὸν Υἱὸν, δῆλον δὲ ὅτι θεότητος, καὶ βασιλείας, καὶ δόξης, ὡς προείρηται καὶ αὖθις ῥηθήσεται· οὕτως Κορινθίοις ἐν τῇ δευτέρᾳ Ἐπιστολῇ· "Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος·" καὶ ἑτέρωθί φησιν· "Εἴ τις κοινωνία Πνεύματος." Ἐφεσίοις δέ· "Σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ Πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης." Κατανόησον, ὡς ἑνότητα εἶπεν διὰ τὴν πρὸς τὸν Πατέρα τῆς φύσεως ἕνωσιν. Καὶ πάλιν Κορινθίοις· "Ἢ οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ τοῦ Θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν; Ἠγοράσθητε γὰρ τιμῆς. ∆οξάσατε δὴ τὸν Θεὸν τὸν ἐν τοῖς σώμασιν ὑμῶν·" τοῦτ' ἔστιν, τὸ ἅγιον Πνεῦμα. Καὶ πάλιν προαναφωνήσας, "Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν," ἐπάγει· "Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος·" καὶ πάλιν· "Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως, διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην· πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ;" παραπλησία τῷ ὑπὸ Ἰωάννου εἰρημένῳ· "Ἴδομεν τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός· πλήρης χάριτος καὶ ἀληθείας." Καὶ ὁ σοφὸς Ζοροβάβελ φησίν· "Πᾶσα ἡ γῆ τὴν ἀλήθειαν καλεῖ, καὶ ὁ οὐρανὸς εὐλογεῖ, καὶ πάντα τὰ ἔργα σείεται καὶ τρέμει·" ἀλήθειαν δὲ τὸ ἅγιον Πνεῦμα λέγει, ὡς ἀνωτέρω μεμαρτύρηται. Καὶ αὐτὸ δὲ τὸ Πνεῦμα τοῦ Θεοῦ διὰ τοῦ Ψαλμῳδοῦ λέγει· "Τοὺς δοξάζοντάς με δοξάσω, καὶ οἱ ἐξουθενοῦντές με ἐξουθενηθήσονται." Ὅτι δὲ καὶ συμπροσκυνεῖται τῷ Πατρὶ καὶ τῷ Υἱῷ, ὁ προπάτωρ ἐδίδαξεν ἐν τῇ δρυῒ τῇ Μαμβρῇ, τὴν ἁγίαν ὁμοτίμως δε 39.745 ξιωσάμενος καὶ προσκυνήσας Τριάδα, ὡς ἐν τῷ πρώτῳ εἴρηται λόγῳ. Καὶ ὁ Παῦλος δὲ ἔγραψεν, ὡς ἀνωτέρω εἰς τὰς θεολογίας τοῦ Πνεύματος ἐδείχθη, ὅτι "Πεσὼν ἐπὶ πρόσωπον προσκυνήσει." Αἱρετικοὶ δὲ, τῷ περὶ τὸ βάπτισμα δεσποτικῷ θεσπίσματι καὶ τῷ Ἀποστόλῳ ἀντινομοθετοῦντες, καὶ περὶ πλείονος ποιούμενοι, μήποτε φωραθεῖεν ἀπηχὲς μὴ προέμενοι κατὰ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, κατ' οἰκείαν ὥσπερ σύνθεσιν τὴν δοξολογίαν ἀναπέμπουσι. ΚΕΦ. Κ∆ʹ. Τοὺς δὲ ἀντιδιαταττομένους καὶ ἰδίαις παραδόσεσιν ἐναμείβοντας τὴν ἐντολὴν τοῦ Θεοῦ, μάτην ἐλπίζειν τῆς βασιλείας αὐτοῦ τυχεῖν ὁ Σωτὴρ διδάσκων ἐν τῷ κατὰ Μάρκον Εὐαγγελίῳ, τοῖς Φαρισαίοις παραπλήσια αἱρετικοῖς φρονήσασιν εἶπε· "∆ιὰ τί ἀθετεῖτε τὴν ἐντολὴν τοῦ Θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε; Μωϋσῆς γὰρ εἶπεν· Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου· καὶ, Ὁ κακολογῶν πατέρα, ἢ μητέρα, θανάτῳ τελευτάτω. Ὑμεῖς δὲ λέγετε· Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ, ἢ τῇ μητρὶ, Κορβὰν, ὃ ἐὰν ἐξ ἐμοῦ ὠφελήθης· καὶ οὐκ ἔτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ αὐτοῦ, ἢ τῇ μητρὶ αὐτοῦ, ἀκυροῦντες τὸν λόγον τοῦ Θεοῦ τῇ παραδόσει ὑμῶν." Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ὁ τοῦ φιλοψύχου Θεοῦ νόμος παρακελεύεται μὴ ἀθετεῖσθαι, μήτε κακηγορεῖσθαι πατέρας, καθὰ προγέγραπται· ὡς δ' αὖ πάλιν ἀγαπᾶσθαι τοὺς παῖδας ὑπ' αὐτῶν, καὶ μὴ παροργίζεσθαι προστάττει. Τὸ δὲ Ἰσραηλιτῶν ἔθος ἐβούλετο ἕκαστον τοῦ λαοῦ, ἀφιεροῦντα ἑαυτὸν τῷ ναῷ, φανερὰ πρὸς τὴν δύναμιν προσφέρειν τῷ ἱερῷ, ἅτινα ἐλέγετο Κορβὰν, ὃ ἑρμηνεύεται δῶρον, ὡς δὴ τῷ Θεῷ ἀνακείμενα· κέρδος δὲ ἐγίνετο τῶν ἱερέων. Ὀκνηρῶς οὖν ἐχόντων μάλιστα τῶν πατράσι τὰ ἀναγκαῖα χορηγεῖν ὀφειλόντων πρὸς τοῦτο τὸ δῶρον, καὶ καλῶς