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Basil of Caesarea, De Spiritu Sancto
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ΚΕΦΑΛΑΙΟΝ Βʹ Ποίαν ἔσχεν ἀρχὴν ἡ περὶ τὰς συλλαβὰς τῶν αἱρετικῶν παρατήρησις.
ΚΕΦΑΛΑΙΟΝ Γʹ Ὅτι ἐκ τῆς ἔξωθεν σοφίας ἡ περὶ τῶν συλλαβῶν τεχνολογία.
ΚΕΦΑΛΑΙΟΝ Δʹ Ὅτι ἀπαρατήρητος τῇ Γραφῇ τῶν συλλαβῶν τούτων ἡ χρῆσις.
ΚΕΦΑΛΑΙΟΝ Εʹ Ὅτι καὶ ἐπὶ Πατρὸς λέγεται τὸ δι' οὗ, καὶ ἐπὶ Υἱοῦ τὸ ἐξ οὗ, καὶ ἐπὶ Πνεύματος.
ΚΕΦΑΛΑΙΟΝ Ζʹ Πρὸς τοὺς λέγοντας μὴ ἁρμόζειν ἐπὶ Υἱοῦ λέγεσθαι τὸ μεθ' οὗ, ἀλλὰ τὸ δι' οὗ.
ΚΕΦΑΛΑΙΟΝ Θʹ Ἀφοριστικαὶ ἔννοιαι περὶ τοῦ Πνεύματος τῇ τῶν Γραφῶν ἀκολουθοῦσαι διδασκαλίᾳ.
ΚΕΦΑΛΑΙΟΝ Ιʹ Πρὸς τοὺς λέγοντας μὴ χρῆναι συντάσσειν Πατρὶ καὶ Υἱῷ τὸ ἅγιον Πνεῦμα.
ΚΕΦΑΛΑΙΟΝ ΙΑʹ Ὅτι παραβάται οἱ τὸ Πνεῦμα ἀρνούμενοι.
ΚΕΦΑΛΑΙΟΝ ΙΒʹ Πρὸς τοὺς λέγοντας ἐξαρκεῖν καὶ μόνον τὸ εἰς τὸν Κύριον βάπτισμα.
ΚΕΦΑΛΑΙΟΝ ΙΓʹ Αἰτίας ἀπόδοσις διὰ τὶ οἱ ἄγγελοι Πατρὶ καὶ Υἱῷ παρὰ τῷ Παύλῳ συμπαρελήφθησαν.
ΚΕΦΑΛΑΙΟΝ ΙΕʹ Ἀπάντησις πρὸς ἀνθυποφορὰν ὅτι καὶ εἰς ὕδωρ βαπτιζόμεθα: ἐν ᾧ καὶ τὰ περὶ βαπτίσματος.
ΚΕΦΑΛΑΙΟΝ ΙΘʹ Πρὸς τοὺς λέγοντας μὴ εἶναι δοξαστὸν τὸ Πνεῦμα.
ΚΕΦΑΛΑΙΟΝ ΚΑʹ Μαρτυρίαι ἐκ τῶν Γραφῶν τοῦ κυριολογεῖσθαι τὸ Πνεῦμα.
ΚΕΦΑΛΑΙΟΝ ΚΓʹ Ὅτι δοξολογία Πνεύματός ἐστιν ἡ τῶν προσόντων αὐτῷ ἀπαρίθμησις.
ΚΕΦΑΛΑΙΟΝ ΚΕʹ Ὅτι τῇ ἐν συλλαβῇ ἀντὶ τῆς σὺν ἡ Γραφὴ κέχρηται, ἐν ᾧ καὶ ὅτι ἡ καὶ ἰσοδυναμεῖ τῇ σύν.
ΚΕΦΑΛΑΙΟΝ ΚϚʹ Ὅτι ὁσαχῶς λέγεται τὸ ἐν, τοσαυταχῶς καὶ ἐπὶ τοῦ Πνεύματος λαμβάνεται.
ΚΕΦΑΛΑΙΟΝ Λʹ Διήγησις τῆς παρούσης τῶν ἐκκλησιῶν καταστάσεως.
57. Now it is urged that the Spirit is in us as a gift from God, and that the gift is not reverenced with the same honour as that which is attributed to the giver. The Spirit is a gift of God, but a gift of life, for the law of “the Spirit of life,” it is said, “hath made” us “free;” 23 Rom. viii. 2. and a gift of power, for “ye shall receive power after that the Holy Ghost is come upon you.” 24 Acts i. 8. Is He on this account to be lightly esteemed? Did not God also bestow His Son as a free gift to mankind? “He that spared not His own Son,” it is said, “but delivered Him up for us all, how shall He not with Him also freely give us all things?” 25 Rom. viii. 32. And in another place, “that we might truly know the things that are freely given us of God,” 26 1 Cor. ii. 12. in reference to the mystery of the Incarnation. It follows then that the maintainers of such arguments, in making the greatness of God’s loving kindness an occasion of blasphemy, have really surpassed the ingratitude of the Jews. They find fault with the Spirit because He gives us freedom to call God our Father. “For God hath sent forth the Spirit of His Son into” our “hearts crying Abba, Father,” 27 Gal. iv. 6. that the voice of the Spirit may become the very voice of them that have received him.
[57] Ἐν ἡμῖν, φησί, τὸ Πνεῦμα ὡς δῶρόν ἐστι παρὰ τοῦ Θεοῦ. Οὐ δήπου δὲ τὸ δῶρον ταῖς ἴσαις τιμαῖς τῷ δεδωκότι σεμνύνεται. Δῶρον μὲν οὖν Θεοῦ τὸ Πνεῦμα, ἀλλὰ δῶρον ζωῆς. «Ὁ γὰρ νόμος, φησί, τοῦ Πνεύματος τῆς ζωῆς ἠλευθέρωσεν ἡμᾶς.» Καὶ δῶρον δυνάμεως: «Λήψεσθε γὰρ δύναμιν ἐπελθόντος τοῦ ἁγίου Πνεύματος ἐφ' ὑμᾶς.» Ἆρ' οὖν διὰ τοῦτο εὐκαταφρόνητον; ἢ οὐχὶ καὶ τὸν Υἱὸν ἐχαρίσατο τοῖς ἀνθρώποις; «Ὅς γε, φησί, τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται;» Καὶ ἑτέρωθι: «Ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν», περὶ τοῦ μυστηρίου τῆς ἐνανθρωπήσεως λέγων. Ὥστε πῶς οἱ ταῦτα λέγοντες οὐχὶ τὴν Ἰουδαϊκὴν ἀγνωμοσύνην παρεληλύθασι, τὴν ὑπερβολὴν τῆς χρηστότητος ἐφόδιον εἰς βλασφημίαν λαμβάνοντες; Ἐγκαλοῦσι γὰρ τῷ Πνεύματι, ὅτι παρρησίαν ἡμῖν δίδωσι καλεῖν πατέρα ἑαυτῶν τὸν Θεόν. «Ἐξαπέστειλε γὰρ ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον: Ἀββᾶ ὁ Πατήρ», ἵνα ἡ ἐκείνου φωνὴ τῶν δεξαμένων ἰδία γένηται.