41

in him all things were created.” If, then, the voice of the Master saying, “Baptizing them into the name of the Father, and of the Son, and of the Holy Spirit,” does not signify any difference, the expression, “in the Holy Spirit,” will not have any difference, both because it is spoken with equal honor into one name, and because to say, “into the name,” and “in the name,” is the same. These things, then, are sufficient. And yet, “from whom” is found written concerning both the Son and the Holy Spirit, and “through whom” is found concerning the Father and concerning the divine Spirit, and “in whom” is not set apart for the Holy Spirit, but is also said concerning the Father and the Son, as the following scriptures show. That “from whom” is said also concerning the Son and the Holy Spirit, is thus: concerning the Son, Paul to the Ephesians: “Who is the head, Christ, from whom the whole body, joined and knit together, increases with the increase of God;” John in the Gospel: “From 39.932 his fullness we have all received;” and again from the Son: “He will take from what is mine, and will declare it to you;” and elsewhere: “I perceived that power had gone out from me.” Concerning the Holy Spirit. John: “He who sows to the Spirit, from the Spirit will reap eternal life;” and again: “That which is born from the Spirit is spirit;” and the angel, “For that which is conceived in her is from the Holy Spirit.” That concerning the Father is written unitedly “from whom, through whom,” and “in whom,” has been said before; that separately “through whom” is found concerning the Father and the Holy Spirit, is thus: concerning the Father, Isaiah from the Father to the Son: “Behold, proselytes shall come to you through me.” Observe how, because of equal honor and consubstantiality, the Father brings the nations to the Son; and again: “Woe to those who make a deep plan, and not through the Lord.” And in Genesis Adam says: “I have gotten a man through God;” and again: “As many things as Moses commanded Israel through the command of the Lord.” And Joseph says to the eunuchs: “Will not the interpretation of them be through God?” But also Paul to the Hebrews: “For it was fitting,” he says, “for him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.” It must be noted how very similar this is to the passage set forth, “One Lord Jesus Christ, through whom are all things;” and to the Colossians: “Paul, an apostle, a servant of Jesus Christ through the will of God;” and to the Corinthians: “God is faithful, through whom you were called into the fellowship of His Son, Jesus Christ our Lord.” Remember again that God the Father calls to His own Son. And to the Romans: “I beseech you therefore, brethren, through the mercies of God;” and to the Galatians: “So you are no longer a slave, but a son; and if a son, then an heir through God.” Concerning the Holy Spirit, Isaiah from the Father: “You have made a plan not through me, and covenants not through my Spirit;” Paul to the Corinthians: “God has revealed them to us through His Spirit; for the Spirit searches all things, even the deep things of God;” and again: “For to one 39.933 is given through the Spirit the word of wisdom, and to another faith through the same Spirit.” To the Romans: “Now I beseech you, brethren, through our Lord Jesus Christ, and through the love of the Spirit;” and again: “He who raised Jesus Christ from the dead will also give life to your mortal bodies, through His Spirit that dwells in you, according to the riches of His glory, to be strengthened with might through His Spirit;” and again: “The love of God has been poured out in our hearts through the Holy Spirit;” and to Timothy: “Guard the good deposit through the Holy Spirit, who dwells in us.” And the Acts say: “The former account I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after he had given commandments through the Holy Spirit to the apostles whom he had chosen.” And he called “the former” the Gospel which

41

αὐτῷ ἐκτίσθη τὰ πάντα.» Εἰ οὖν παραλλαξίαν οὐ δηλοῖ ἡ λέγουσα τοῦ ∆εσπότου φωνὴ, «Βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος,» παραλλαξίαν ἡ λέξις οὐχ ἕξει, «ἐν τῷ ἁγίῳ Πνεύματι,» διά τε εἰς ἓν ὄνομα ἰσοτίμως εἰρῆσθαι, διά τε αὐτὸν εἶναι εἰπεῖν, «εἰς τὸ ὄνομα,» καὶ «ἐν τῷ ὀνόματι.» Ἱκανὰ μὲν οὖν ἐστι καὶ ταῦτα. Εὑρίσκεται δὲ ὅμως τὸ «ἐξ οὗ» γεγραμμένον περί τε τοῦ Υἱοῦ, περί τε τοῦ ἁγίου Πνεύματος, καὶ τὸ «δι' οὗ» κείμενον περὶ τοῦ Πατρὸς καὶ περὶ τοῦ θείου Πνεύματος, καὶ τὸ «ἐν ᾧ» οὐ τῷ ἁγίῳ Πνεύματι ἀφωρισμένον, ἀλλὰ καὶ περὶ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ λεχθὲν, ὡς αἱ ὑποκείμεναι παριστῶσιν γραφαί. Ὅτι τὸ «ἐξ οὗ» εἴρηται καὶ περὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, οὕτως· περὶ τοῦ Υἱοῦ, Παῦλος Ἐφεσίοις· «Ὅστις ἐστὶν ἡ κεφαλὴ Χριστὸς, ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ·» Ἰωάννης ἐν Εὐαγγελίῳ· «Ἐκ 39.932 τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν·» καὶ πάλιν ἀπὸ τοῦ Υἱοῦ· «Ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν·» καὶ ἑτέρωθι· «Ἔγνων δύναμιν ἐξελθοῦσαν ἀπ' ἐμοῦ» Περὶ τοῦ ἁγίου Πνεύματος. Ἰωάννης· «Ὁ σπείρων εἰς τὸ Πνεῦμα,ἐκ τοῦ Πνεύματος θερίσει ζωὴν αἰώνιον·» καὶ πάλιν· «Τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, Πνεῦμά ἐστιν·» καὶ ὁ ἄγγελος «Τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν ἁγίου» Ὅτι περὶ τοῦ Πατρὸς γέγραπται ἡνωμένως «ἐξ οὗ, δι' οὗ,» καὶ «ἐν ᾧ,» προελέχθη· ὅτι κεχωρισμένως τὸ «δι' οὗ» κεῖται περὶ τοῦ Πατρὸς καὶ τοῦ ἁγίου Πνεύματος, οὕτως· περὶ τοῦ Πατρὸς, Ἡσαΐας ἀπὸ τοῦ Πατρὸς πρὸς τὸν Υἱόν· «Ἰδοὺ προσήλυτοι προσελεύσονταί σοι δι' ἐμοῦ.» Ἐπιτήρησον, ὡς διὰ τὸ ἰσότιμον καὶ ὁμοούσιον, προσάγει τὰ ἔθνη τῷ Υἱῷ ὁ Πατήρ· καὶ πάλιν· «Οὐαὶ οἱ βαθέως βουλὴν ποιοῦντες, καὶ οὐ διὰ Κυρίου.» Καὶ ἐν τῇ Γενέσει Ἀδὰμ λέγει· «Ἐκτησάμην ἄνθρωπον διὰ τοῦ Θεοῦ·» καὶ πάλιν· «Ὅσα ἐνετείλατο Μωϋσῆς τῷ Ἰσραὴλ διὰ τοῦ προστάγματος Κυρίου.» Καὶ Ἰωσὴφ πρὸς τοὺς εὐνούχους φησίν· «Οὐχὶ διὰ τοῦ Θεοῦ ἡ διασάφησις αὐτῶν ἔσται·» Ἀλλὰ καὶ Παῦλος Ἑβραίοις· «Ἔπρεπενγὰρ,» φησὶν, «αὐτῷ, δι' ὃν τὰ πάντα, καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀναγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.» Σημειωτέον, πῶς παραπλήσιον τοῦτο μάλιστα τῷ ἐκκειμένῳ κεφαλαίῳ τῷ, «Εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα·» καὶ Κολοσσαεῦσιν· «Παῦλος ἀπόστολος δοῦλος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ·» καὶ Κορινθίοις· «Πιστὸς ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν.» Μέμνησο πάλιν, ὅτι ὁ Θεὸς καὶ Πατὴρ καλεῖ πρὸς τὸν ἑαυτοῦ Υἱόν. Καὶ Ῥωμαίοις· «Παρακαλῶ οὖν ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ·» καὶ Γαλάταις· «Ὥστε οὐκ ἔτι εἶ δοῦλος, ἀλλὰ υἱός· εἰ δὲ υἱὸς, καὶ κληρονόμος διὰ Θεοῦ.» Περὶ τοῦ ἁγίου Πνεύματος Ἡσαΐας ἀπὸ τοῦ Πατρός· «Βουλὴν ἐποιήσατε οὐ δι' ἐμοῦ, καὶ συνθήκας οὐ διὰ τοῦ Πνεύματός μου·» Παῦλος Κορινθίοις· «Ἡμῖν ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ Πνεύματος αὐτοῦ· τὸ γὰρ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ·» καὶ πάλιν· «Ὧ μὲν γὰρ 39.933 διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ πίστις διὰ τοῦ αὐτοῦ Πνεύματος.» Ῥωμαίοις· «Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ διὰ τῆς ἀγάπης τοῦ Πνεύματος·» καὶ πάλιν· «Ὁ ἐγείρας Ἰησοῦν Χριστὸν ἐκ νεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν, διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν, κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιωθῆναι διὰ τοῦ Πνεύματος αὐτοῦ·» καὶ πάλιν· «Ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος ἁγίου·» καὶ πρὸς Τιμόθεον· «Τὴν καλὴν παραθήκην φύλαξον διὰ Πνεύματος ἁγίου, τοῦ ἐνοικοῦντος ἐν ἡμῖν.» Καὶ αἱ Πράξεις φασίν· «Τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν, ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ Πνεύματος ἁγίου, οὓς ἐξελέξατο ἀνελήφθη.» Εἶπεν δὲ «πρῶτον» τὸ Εὐαγγέλιον τὸ