42

...the existence of the divine Spirit. However, that it is from God, and that it is divine, the sacred words teach. For the Lord Christ says these things concerning it: "It is to your advantage that I go away; 83.456 for if I do not go away, the Paraclete will not come to you." And again: "But when the Paraclete comes, the Spirit of truth, who proceeds from the Father, he will guide you into all the truth." And by saying, "He proceeds from the Father," he showed the Father to be the source of the Spirit. And he did not say, "He will proceed," but, "He proceeds," showing both the identity of nature, and the indivisible, and undifferentiated, and united character of the hypostases. For that which proceeds is inseparable from that from which it proceeds. And the divine Apostle said these things concerning the Spirit: "But the Spirit searches all things, even the depths of God. "And lest anyone should suppose the searching implies ignorance, he added: "For what person knows the things of a person except the spirit of the person which is in him? Even so no one knows the things of God except the Spirit of God." Thus having testified to its knowledge, he also shows from where it has its existence. "For we," he said, "have not received the spirit of the world, but the Spirit who is from God." Therefore he continually ranks it with the Father and the Son, but he never ranked it with creation. For he does not know it to be a part of creation, nor does he name it the first creature, according to the blasphemy of Arius, and Eunomius, and Macedonius; but showing the gifts of divine grace, he spoke thus: "There are varieties of ministries, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone." Then, having shown the gift of the charisms, he added: "But all these are empowered by one and the same Spirit, who apportions to each one individually as he wills." For the all-holy Spirit is not of servile ministry, he says, but of lordly dignity; nor does it minister, but it co-operates, and acts with lordly power. Thus also at the end of the second Epistle to them, he wove the blessing: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen." And in the first Epistle he placed the Spirit first, but here last, teaching that the order of the names does not make a difference in dignity. Therefore he placed the Son before the Father, not overturning the order which the Lord has established, but demonstrating the equal honor of the Trinity. This also came upon the apostles in a manner befitting God. For first it shook the house, declaring the divine manifestation. For concerning the God of all the Prophet says: "He who looks on the earth and makes it tremble." Then it sat upon their tongues in the form of fire, just as Moses said God 83.457 long ago appeared in the bush. And just as that was not consumed by being burned, so the apostles' tongues did not experience the effect of the burning power. Having learned these things not by words but by deeds, the most divine Peter called it God, when rebuking the theft of Ananias. For having said: "Why has Satan filled your heart to lie to the all-holy Spirit?" he added: "You have not lied to men, but to God." And what was said by the divinely-inspired Paul concerning the Spirit also agrees. For he called those who have believed, temples of God, since they have the grace of the Spirit dwelling in them: "For do you not know," he says, "that you are God's temple and that God's Spirit dwells in you?" And again: "Do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God?" And these things openly teach that the all-holy Spirit is of the divine nature. For if those who believed are called a temple of God, because they received the grace of the Spirit, then the Holy Spirit is from God; for having his grace dwelling in them, they were named a temple of God. But more clearly to us the

42

ρευσε τὴν τοῦ θείου Πνεύματος ὕπαρξιν. Ἐκ μέντοι τοῦ Θεοῦ εἶναι αὐτὸ, καὶ τὸ θεῖον εἶναι, οἱ ἱεροὶ δι δάσκουσι λόγοι. Ὁ μὲν γὰρ ∆εσπότης Χριστὸς ταῦτα περὶ αὐτοῦ φησι· "Συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω· 83.456 ἐὰν γὰρ ἐγὼ μὴ ἀπέλθω, ὁ Παράκλητος οὐκ ἔρχεται πρὸς ὑμᾶς." Καὶ πάλιν· "Ὅταν δὲ ἔλθῃ ὁ Παράκλητος, τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, ὁδηγήσει ὑμᾶς πρὸς πᾶσαν τὴν ἀλήθειαν." Τῷ δὲ εἰπεῖν, "Ἐκ τοῦ Πατρὸς ἐκπορεύεται," ἔδειξε πηγὴν ὄντα τοῦ Πνεύματος τὸν Πατέρα. Καὶ οὐκ εἶπεν, Ἐκπορεύσεται, ἀλλ', Ἐκπορεύεται, δεικνὺς καὶ τῆς φύσεως τὴν ταυτότητα, καὶ τῆς οὐσίας τὸ ἄτμητον, καὶ ἀδιάφορον, καὶ τὸ ἡνωμένον τῶν ὑποστάσεων. Τὸ γὰρ ἐκπορευόμενον, ἀχώριστον ἐξ οὗ ἐκπορεύε ται. Ὁ δὲ θεῖος Ἀπόστολος ταῦτα περὶ τοῦ Πνεύματος ἔφη· "Τὸ δὲ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ. "Καὶ ὡς ἂν μή τις ἄγνοιαν ὑπο λάβοι τὴν ἔρευναν, ἐπήγαγεν· "Οὐδεὶς ἀνθρώ πων οἶδε τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ· οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ." Οὕτως αὐτῷ προσμαρτυρήσας τὴν γνῶσιν, δείκνυσι καὶ πόθεν ἔχει τὴν ὕπαρξιν. "Ἡμεῖς γὰρ, ἔφη, οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ." Ταύτῃτοι Πατρὶ καὶ Υἱῷ αὐτὸ διατελεῖ συντάττων, τῇ κτίσει δὲ οὐ συνέταξε πώποτε. Οὐ γὰρ οἶδεν αὐτὸ τῆς κτίσεως μόριον, οὐδὲ πρῶτον ποίημα ὀνομάζει, κατὰ τὴν Ἀρείου, καὶ Εὐνομίου, καὶ Μακεδονίου βλασφημίαν· ἀλλὰ τῆς θείας χάρι τος τὰ δῶρα δεικνὺς οὕτως ἔφησε· "∆ιαιρέσεις δια κονιῶν εἰσιν, ὁ δὲ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν." Εἶτα δείξας τὴν τῶν χαρισμά των δωρεὰν, ἐπήγαγε· "Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται." Οὐ γὰρ τῆς δουλικῆς ἐστι, φησὶ, διακο νίας, ἀλλὰ τῆς δεσποτικῆς ἀξίας τὸ πανάγιον Πνεῦμα· οὐδὲ ὑπουργεῖ, ἀλλὰ συνεργεῖ, καὶ δεσποτικῶς ἐνεργεῖ. Οὕτω κἀν τῷ τέλει τῆς πρὸς τούτους δευτέρας Ἐπιστολῆς, τὴν εὐλογίαν ἐξύφηνεν· "Ἡ χάρις τοῦ Κυ ρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. Ἀμήν." Καὶ ἐν μὲν τῇ προτέρᾳ Ἐπιστολῇ πρῶτον ἔταξε τὸ Πνεῦμα, ἐνταῦθα δὲ τελευταῖον, διδάσκων ὡς οὐ ποιεῖ τῶν ὀνομάτων ἡ τάξις ἀξιω μάτων διαφοράν. Ταύτῃτοι τὸν Υἱὸν προέταξε τοῦ Πατρὸς, οὐ τὴν τάξιν ἀνατρέπων ἢν ὁ Κύριος τέ θεικεν, ἀλλὰ τὸ ὁμότιμον τῆς Τριάδος ἐπιδεικνύς. Τοῦτο καὶ τοῖς ἀποστόλοις θεοπρεπῶς ἐπεφοίτησε. Πρῶτον μὲν γὰρ ἔσεισε τὸν οἶκον, τὴν θείαν δηλῶν ἐπιφάνειαν. Περὶ γὰρ τοῦ Θεοῦ τῶν ὅλων ὁ Προφή της φησίν· "Ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν." Ἔπειτα δὲ ταῖς γλώτταις ἐν εἴδει πυρὸς ἐπεκάθισεν, ὥσπερ πάλαι ποτὲ τὸν Θεὸν ἔφη 83.457 Μωϋσῆς ἐν τῷ βάτῳ φανῆναι. Καὶ καθάπερ ἐκεῖνος οὐκ ἐδαπανᾶτο καιόμενος, οὕτως αἱ γλῶτται τῶν ἀποστόλων τῆς καυστικῆς ἐνεργείας οὐκ ἐδέχοντο πεῖραν. Ταῦτα οὐ λόγοις, ἀλλ' ἔργοις μαθὼν ὁ θειότατος Πέτρος, Θεὸν αὐτὸ κέκληκε, τοῦ Ἀνανίου τὴν κλοπὴν ἐξελέγχων. Εἰπὼν γάρ· "Ἱνατί ἠπάτησεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πανάγιον Πνεῦμα; ἐπήγαγεν· "Οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ Θεῷ." Συνᾴδει δὲ καὶ τὰ παρὰ τοῦ θεσπεσίου Παύλου περὶ τοῦ Πνεύματος εἰρημένα. Τοὺς γὰρ πεπιστευκότας, ναοὺς Θεοῦ προσηγόρευσεν, ἔνοικον ἐσχηκότας τὴν χάριν τοῦ Πνεύματος· "Οὐκ οἴδατε γὰρ, φησὶν, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν;" Καὶ πάλιν· "Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ τοῦ Θεοῦ;" Ταῦτα δὲ ἄντικρυς διδάσκει τῆς θείας εἶναι φύσεως τὸ παν άγιον Πνεῦμα. Εἰ γὰρ Θεοῦ ναὸς οἱ πιστεύσαντες χρηματίζουσιν, ἐπειδὴ τοῦ Πνεύματος τὴν χάριν ἐδέξαντο, ἐκ τοῦ Θεοῦ ἄρα τὸ Πνεῦμα τὸ ἅγιον· τὴν γὰρ τούτου χάριν ἔνοικον ἐσχηκότες, Θεοῦ ναὸς ὠνο μάσθησαν. Ἐναργέστερον δὲ ἡμῖν ὁ