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it is not that Christ's being spoken of absolutely as son and only-begotten and word of God shows that he has been begotten from the substance of God, but rather the having attached the syllable of "my" and "your". 2.36 as when God says: "This is my beloved son;" and again: "my good word;" and: "I have prepared a lamp for my Christ;" and we acclaim: "your son, your only-begotten, your Christ". 2.37 Nor indeed does the fact that it is written homonymously or synonymously concerning us, "Sons of men, how long will you be heavy of heart?", drag the Son of God away from his divinity by this homonymy; so with the holy spirit, it is not the being called simply "spirit," but the being joined to the name either as from God, "my," or as from creation, "your," or also the word "holy" or "incorruptible" or "eternal" that shows it proceeds from the paternal substance. Nor indeed does the fact that the ministering spirits and our spirits are homonymously called either holy or eternal drag it away from being by nature the true spirit of God. 2.38 For even in the very riddles concerning it there is certainly found some declaration about its divine nature and power. But creatures have received the holy and the eternal according to their own nature, not having these things at all by nature from themselves. 2.39 Since are not these heretics themselves found accusing themselves, in that they simply accept "my" in the case of the Son of God and "holy" and "eternal" as announcing the identity of the divine nature? Then, in addition to this, in the proofs set forth he did not call our animation "spirit," but his own holy spirit. 2.40 For though we have our own spirit, the spirit of God was also given to us. For the father said: "My spirit shall not abide in these men," and the son: "Receive the holy spirit." But it is clear that it was spoken concerning the divine spirit to those already having our own spirit. 2.41 Just as, therefore, the son, the word of God, is filially generative; so the holy spirit is spiritually processive and not demiurgically. And as there is no variation of substance and power and glory for the only-begotten son with respect to God the father, but every difference, if it is right to say this, with respect to creation; so also with the one divine spirit. 2.42 Therefore, not to listen to the heretics at all is more just than listening to them without accepting them.

3.5 Concerning the divine nature of the holy spirit being signified by various names.

3.1 And what we were saying from the beginning, the oracles secondly testify to this, that there are various names befitting God for the spirit of God, bearing much other elevated emphasis and a relation superior to all, and continuous with the father and the son, and better than the most fitting interpretation, contributing to the proposed considerations; 3.2 and moreover unfolding, some its divine nature, others its authentic power, and comforting our weakness in worthily attaining to it either by interpretation of words or by contemplation of mind, and providing the boldness to call it without danger consubstantial with God and to believe in its sanctification. 3.3 And we find none of the other spirits counted worthy to be called by these names; but that which alone and by nature is these things is none of all things, but God. 3.4 And the names are these: holy spirit, as is written everywhere; spirit of holiness, and sanctifying, as he writes to the Romans, "Paul, a servant of Jesus Christ, a called apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy scriptures concerning his son, who was born of the seed of David according to the flesh, who was declared son of God in power according to the spirit of holiness," 3.5 and again: "that the offering of the Gentiles might become acceptable,

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ἀπολελυμένως εἰρῆσθαι υἱὸν καὶ μονογενῆ καὶ λόγον τοῦ θεοῦ Χριστὸν δείκνυσιν γεγεννῆσθαι ἐκ τῆς ὑποστάσεως τοῦ θεοῦ, ἀλλὰ τὸ ἔχειν συνημμένην τὴν συλλαβὴν τοῦ «μοῦ» καὶ «σοῦ». 2.36 ὡς ἡνίκα ὁ μὲν θεὸς λέγῃ· «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός·» καὶ πάλιν· «ὁ λόγος μου ὁ ἀγαθός·» καί· «ἡτοίμασα λύχνον τῷ Χριστῷ μου·» ἡμεῖς δὲ ἀνευφημοῦμεν· «ὁ υἱός σου, ὁ μονογενής σου, ὁ Χριστός σου». 2.37 οὐδέ γε μὴν τὸ ὁμωνύμως ἢ συνωνύμως περὶ ἡμῶν γεγράφθαι· «υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι;» ἐξέλκει τὸν υἱὸν τοῦ θεοῦ τῇ ὁμωνυμίᾳ τῆς θεότητος· οὕτω τὸ ἅγιον πνεῦμα οὐ τὸ ἁπλῶς εἰρῆσθαι «πνεῦμα», ἀλλὰ τὸ συνῆφθαι τῷ ὀνόματι ἢ ὡς ἀπὸ τοῦ θεοῦ τὸ «μοῦ» ἢ ὡς ἀπὸ τῆς κτίσεως τὸ «σοῦ» ἢ καὶ τὴν «ἅγιος» ἢ «ἄφθαρτος» ἢ «αἰώνιος» λέξιν δηλοῖ ἐκπεπορεῦσθαι αὐτὸ ἐκ τῆς πατρικῆς ὑποστάσεως· οὐδέ γε μὴν τὸ ὁμωνύμως εἰρῆσθαι τὰ λειτουργικὰ καὶ τὰ ἡμῶν πνεύματα ἢ ἅγια ἢ αἰώνια ἐξέλκει αὐτὸ τοῦ κατὰ φύσιν εἶναι ἀληθινὸν πνεῦμα τοῦ θεοῦ. 2.38 καὶ ἐν τοῖς αἰνίγμασιν γὰρ αὐτοῖς τοῖς περὶ αὐτοῦ εὑρίσκεταί τις πάντως δήλωσις περὶ τῆς θείας αὐτοῦ φύσεως καὶ δυνάμεως. τὰ δὲ κτίσματα πρὸς τὴν ἑαυτῶν φύσιν ἔλαβεν τὸ ἅγιον καὶ αἰώνιον, οὐ καθάπαξ ταῦτα κατὰ φύσιν ἐξ ἑαυτῶν ἔχοντα. 2.39 ἐπεὶ μή γε αὐτοὶ οὗτοι αἱρετικοὶ εὑρίσκονται κατηγοροῦντες ἑαυτῶν, ὅτι τὸ «μοῦ» ἐπὶ τοῦ υἱοῦ τοῦ θεοῦ καὶ τὸ «ἅγιον» καὶ τὸ «αἰώνιον» ἁπλῶς δέχονται ὡς ἀγγέλλον ταυτότητα τῆς θεϊκῆς φύσεως; ἔπειτα πρὸς τούτοις οὐ τὴν ψύχωσιν ἡμῶν πνεῦμα ὠνόμασεν ἐν ταῖς προκειμέναις ἀποδείξεσιν, ἀλλὰ τὸ αὐτοῦ ἅγιον πνεῦμα. 2.40 ἐχόντων γὰρ ἡμῶν τὸ ἴδιον πνεῦμα ἐδόθη ἡμῖν καὶ τὸ τοῦ θεοῦ. εἶπεν γὰρ ὁ πατήρ· «οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις,» καὶ ὁ υἱὸς· «λάβετε πνεῦμα ἅγιον.» δῆλον δέ, ὡς τοῖς ἤδη ἔχουσιν τὸ οἰκεῖον ἡμῶν πνεῦμα ἐλέγετο περὶ τοῦ θεϊκοῦ πνεύματος. 2.41 καθὰ τοίνυν ὁ υἱὸς λόγος τοῦ θεοῦ υἱικῶς γεννητικός· οὕτω τὸ ἅγιον πνεῦμα πνευματικῶς ἐκπορευτικὸν καὶ οὐ δημιουργικῶς. καὶ ὡς οὐδεμία παραλλαγὴ οὐσίας καὶ δυνάμεως καὶ δόξης τῷ μονογενεῖ υἱῷ πρὸς τὸν θεὸν πατέρα, διαφορὰ δὲ πᾶσα, εἴ γε θέμις τοῦτο φάναι, πρὸς τὴν κτίσιν· οὕτω καὶ τῷ ἑνὶ θεϊκῷ πνεύματι. 2.42 τὸ οὖν μηδὲ ἀκούειν τὰ αἱρετικῶν τοῦ μὴ καὶ προσιέμενον αὐτὰ ἀκούειν δικαιότερον.

3.ν Περὶ τοῦ ἐκ διαφόρων ὀνομάτων σημαίνεσθαι τὴν θεϊκὴν φύσιν τοῦ ἁγίου

πνεύματος.

3.1 ὃ δὲ ἐλέγομεν ἐξ ἀρχῆς, δεύτερον μαρτυροῦσιν τὰ λόγια, ὅτι διάφορα θεοπρεπῆ ὀνόματά ἐστιν τῷ πνεύματι τοῦ θεοῦ πολλήν τε ἄλλην ἔμφασιν ἐπηρμένην καὶ σχέσιν ὑπερτέραν πάντων, καὶ τῷ πατρὶ καὶ τῷ υἱῷ συνεχῆ καὶ κρείττονα τῆς πρεπωδεστάτης ἑρμηνείας συνεισφέροντα τοῖς προκειμένοις θεωρήμασι· 3.2 καὶ ἔτι ἀναπλοῦντα ἔνια μὲν τὴν θεϊκὴν αὐτοῦ φύσιν ἔνια δὲ τὴν αὐθεντικὴν δύναμιν, καὶ παραμυθούμενα τὴν ἀδυναμίαν ἡμῶν τὴν περὶ τὸ ἀξίως ἐφικέσθαι αὐτοῦ ἢ ἑρμηνείᾳ ῥημάτων ἢ θεωρίᾳ νοῦ, καὶ παρρησίαν παρέχοντα ἀκινδύνως ὁμοούσιον τοῦ θεοῦ καλεῖν αὐτὸ καὶ πιστεύειν τῷ ἁγιασμῷ αὐτοῦ. 3.3 καὶ οὐχ εὑρίσκομεν οὐδὲν τῶν ἄλλων πνευμάτων καταξιωθὲν κληθῆναι τοῖς ὀνόμασι τούτοις· τὸ δὲ μόνως καὶ φύσει ὑπάρχον ταῦτα οὐδέν ἐστι τῶν πάντων, ἀλλὰ θεός. 3.4 ἔστιν δὲ τὰ ὀνόματα τάδε· πνεῦμα ἅγιον, ὡς πανταχοῦ γέγραπται· πνεῦμα ἁγιοσύνης, καὶ ἁγιάζον, ὡς γράφει Ῥωμαίοις «Παῦλος, δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιοσύνης,» 3.5 καὶ πάλιν· «ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος,