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and a new spirit; and I will take away the heart of stone from your flesh, and I will give you a heart of flesh, and my Spirit I will give in you;» 2.8 and in Joel: “I will pour out of my Spirit upon all flesh;” 2.9 and that these things have been fulfilled Paul wrote to Titus: “when the grace of our salvation appeared, not by works which we did, but according to his great mercy regenerating us through the washing of regeneration and renewal of the Holy Spirit, which he poured out upon us richly through Jesus Christ.” 2.10 When did he pour it out? When Christ, breathing on them, said: “receive the Holy Spirit,” and well also the [phrase] “he poured out,” as water proceeding consubstantially from him and a divine ointment, as will be shown by us at the proper time in the fitting places; 2.11 and the [phrase] “upon all flesh.” For these words are fitting for the collectively participated substance of the Holy Trinity, but not for a created, unparticipated rational nature; for it is not written anywhere nor is it plausible to say: “I will pour out from the archangel,” but from my Spirit, and not even so in isolation, but: “upon all flesh”. 2.12 And David, beseeching, cries out: “take not your Holy Spirit from me” and again: “your Holy Spirit will guide me in a right land.” And Matthew from the Son: “it is not you who speak, but the Spirit of my Father speaking in you,” that is: not you who are created, but the uncreated Spirit of God. 2.13 And Paul also writes to the Corinthians in the first epistle: “what eye has not seen, and ear has not heard, and has not entered into the heart of man; what God has prepared for those who love him, but to us God has revealed it through his Spirit. The Spirit searches all things, even the depths of God. For who among men knows the things of a man, except the spirit of the man that is in him? So also no one knows the things of God, except the Spirit of God. But we have not received the spirit of the world, but the Spirit who is from God; so that we might know the things graciously given to us by God.” 2.14 He said the good things “prepared” by God, that “the Spirit” “revealed” them as co-giver; and “his Spirit” in contrast to our spirit. And ensuring again that it not be considered an angel or another created spirit, he added: “we have not received the spirit of the world”—that is, a created one—“but the Spirit who is from God”—that is, from what remains, the one proceeding from the hypostasis of God; and that it alone knows the things of God, as Lord, and having likewise the same nature as the Father. For “the servant,”—as he says in the gospel,—“does not know what his lord is doing.” 2.15 And he did not say, as in the case of man, that it dwells “in God,” lest the uncompounded God be thought composite. 2.16 But to the Ephesians: “do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption”; 2.17 But to the Romans: “you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you; but if anyone does not have the Spirit of Christ, he is not his”; 2.18 But to the Galatians: “and because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father”; 2.19 But to the Philippians: “for I know that this will turn out for my salvation, through your prayer and the supply of the Spirit of Jesus Christ”; 2.20 See, therefore, how merely calling it the “Spirit of God,” and the addition of “my” and “your,” this too clearly signifies, that it is both uncreated and God, having the name not as an addition, but from being by nature that which it is also called. 2.21 And that it is written “Spirit of the Son,” likewise declared the communion of nature with him, and so that it might not be thought his creation. For how could the Son have created for his own Father, as if the Father did not have it from himself before this, that which both is and is written the Spirit of God? Which is not only blasphemous, but also foolish. “Spirit of Christ” might be understood, that is, the power of Christ, in the way it is said “Christ the power of God and the wisdom of God.”

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καὶ πνεῦμα καινόν· καὶ ἀφελῶ τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς ὑμῶν, καὶ δώσω ὑμῖν καρδίαν σαρκίνην, καὶ τὸ πνεῦμά μου δώσω ἐν ὑμῖν·» 2.8 καὶ ἐν τῷ Ἰωήλ· «ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα·» 2.9 καὶ ταῦτα τετελέσθαι Παῦλος ἔγραψεν Τίτῳ· «ὅτε ἐπεφάνη ἡ χάρις ἡ σωτήριος ἡμῶν, οὐκ ἐξ ἔργων, ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀνα γεννήσας ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώ σεως πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ.» 2.10 πότε δὲ ἐξέχεεν; ὅτε ὁ Χριστὸς ἐμφυσῶν ἔλεγεν· «λάβετε πνεῦμα ἅγιον,» εὖ δὲ καὶ τὸ «ἐξέχεεν», ἅτε ὕδωρ ἐξ αὐτοῦ ὁμοουσίως ἐκπορευθὲν καὶ μύρον θεϊκόν, καθὰ εὐκαίρως ἐν τοῖς ἁρμόζουσιν τόποις δειχθήσεται πρὸς ἡμῶν· 2.11 καὶ τὸ «ἐπὶ πᾶσαν σάρκα.» αἱ γὰρ λέξεις αὗται ἐπὶ τῆς ἐν ὁμάδι μεθεκτῆς οὐσίας τῆς ἁγίας τριάδος ἁρμόζουσιν, ἀλλ' οὐκ ἐπὶ κτιστῆς ἀμεθέκτου λογικῆς φύσεως· οὐ γάρ που ἐγράφη οὔτε λέγειν πιθανόν· «ἐκχεῶ ἀπὸ τοῦ ἀρχαγγέλου», ἀλλ' ἀπὸ πνεύματός μου, καὶ οὐδὲ οὕτως ἀπολελυμένως, ἀλλ'· «ἐπὶ πᾶσαν σάρκα». 2.12 καὶ ∆αυὶδ δὲ ἱκετεύων βοᾶ· «τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ» καὶ πάλιν· «τὸ πνεῦμά σου τὸ ἅγιον ὁδηγήσει με ἐν γῇ εὐθείᾳ.» καὶ Ματθαῖος ἀπὸ τοῦ υἱοῦ· «οὐ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν», ὅ ἐστιν· οὐχ ὑμεῖς οἱ κτιστοί, ἀλλὰ τὸ ἄκτιστον πνεῦμα τοῦ θεοῦ. 2.13 γράφει δὲ καὶ Παῦλος πρὸς μὲν Κορινθίους ἐν τῇ πρώτῃ ἐπιστολῇ· «ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη· ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν, ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύ ματος αὐτοῦ. τὸ πνεῦμα πάντα ἐρευνᾷ καὶ τὰ βάθη τοῦ θεοῦ. τίς γὰρ οἶδεν ἀνθρώπων 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. ἡμεῖς δὲ οὐ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ· ἵνα ἴδωμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν.» 2.14 τὰ «ἡτοιμασμένα» παρὰ τοῦ θεοῦ ἀγαθὰ εἶπεν, ὅτι «τὸ πνεῦμα» «ἀπεκάλυψεν» ὡς συνδοτήρ· καὶ «τὸ πνεῦμα αὐτοῦ» κατὰ ἀντιπαράθεσιν τοῦ ἡμετέρου πνεύματος. καὶ ἐπασφαλιζόμενος αὖθις τὸ μὴ νομίζεσθαι αὐτὸ ὡς ἄγγελον ἢ ἄλλο πνεῦμα κτιστόν, ἐπήγαγεν· «οὐ πνεῦμα τοῦ κόσμου ἐλάβομεν»-τουτέστιν γενητόν-»ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ»-τουτέστιν ἐξ ὑπολειπομένων, τὸ ἐκ τοῦ θεοῦ τῆς ὑποστάσεως ἐκπορευθέν· καὶ ὡς αὐτὸ μόνον οἶδεν τὰ τοῦ θεοῦ, ὡς κύριος, καὶ ἔχον ὡσαύτως τῇ φύσει πρὸς τὸν πατέρα. ὁ γάρ· «δοῦλος», -ὡς ἐν εὐαγγελίῳ λέγει, -»οὐκ οἶδεν τί ποιεῖ ὁ κύριος αὐτοῦ.» 2.15 οὐκέτι δὲ ὡς ἐπὶ τοῦ ἀνθρώπου εἶπεν τὸ κατοικοῦν «ἐν τῷ θεῷ», ἵνα μὴ σύνθετος νομισθείῃ ὁ ἀσύνθετος θεός. 2.16 πρὸς δὲ Ἐφεσίους· «μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφρα γίσθητε εἰς ἡμέραν ἀναπολυτρώσεως»· 2.17 πρὸς δὲ Ῥωμαίους· «ὑμεῖς οὔκ ἐστε ἐν σαρκί, ἀλλ' ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν· εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ»· 2.18 πρὸς δὲ Γαλάτας· «ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον ἀββᾶ ὁ πατήρ»· 2.19 πρὸς δὲ Φιλιππησίους· «οἶδα γὰρ, ὅτι τοῦτο μοι ἀποβήσεται εἰς σωτηρίαν, διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ»· 2.20 ἄθρει δὴ οὖν, ὡς καὶ μόνον τὸ φάναι αὐτὸ «πνεῦμα τοῦ θεοῦ», καὶ ἡ προσθήκη δὲ τοῦ «μοῦ» καὶ «σοῦ», καὶ τοῦτο τηλαυγῶς ἐσήμανεν, ὅτι καὶ ἄκτιστόν ἐστι καὶ θεός, τοὔνομα ἔχον οὐκ ἐπακτόν, ἀλλ' ἀπὸ τοῦ εἶναι ἐκεῖνο φυσικῶς τοῦτο ὅπερ καὶ προσηγορεύεται. 2.21 καὶ τὸ γεγράφθαι δὲ αὐτὸ «πνεῦμα τοῦ υἱοῦ», ὁμοίως τὴν πρὸς αὐτὸν κοινωνίαν τῆς φύσεως ἐδήλωσεν, καὶ ὥστε μὴ κτίσμα αὐτοῦ νομισθῆναι. πῶς γὰρ ἂν τῷ ἰδίῳ πατρί, ὡς οὐκ ἔχοντι πρὸ τούτου ἐξ ἑαυτοῦ, ἔκτισεν ὁ υἱὸς τοῦθ' ὅπερ ἔστι τε καὶ γέγραπται πνεῦμα θεοῦ; ὅπερ οὐ βλάσφημόν ἐστι μόνον, ἀλλὰ καὶ ἠλίθιον. νοηθείη ἂν «πνεῦμα Χριστοῦ», τουτέστιν δύναμις Χριστοῦ, ὃν τρόπον εἴρηται «Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.»