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Lord: "Whoever among you wants to be great, will be your servant; and whoever wants to be first, will be your slave." And how also in Luke he forbids the choosing of the first seats and the first places at table, we have heard. For it was not for the just God, who prepares future things according to each one's conduct, to grant an unjust or boastful request to someone, and to place the first among the last, and to grieve the apostles who did not abandon their rank, nor longed for rule, and with them those who were pleasing to him beforehand, and our forefathers admired for their virtue, with whom he made a covenant, and to whom it is entirely likely that he had promised the precedence on either side of him, in whose bosoms these very ones, about whom is the discussion, were destined to rest; and in addition to these, Moses also; since he himself is Lord of both the thing requested and of all judgment, and the one who predestined the thrones for the apostles, most royally leading them forth and promising: "You shall sit on twelve thrones, judging the twelve tribes of Israel." Therefore, he sets one indisputable rule, that no one should boast great things and attribute them to himself, saying: "If I testify about myself, my testimony is nothing; but there is another who testifies about me," the Father, he says, who says: "This 39.949 is my Son." That it was said in this way for the aforementioned reason alone, he himself again confirms, saying: "Even if I testify about myself, my testimony is true;" and again: "The works themselves testify about me, and Moses testifies about me."

CHAP. 30. Of such a meaning also is that which was said in Luke by the Savior

said: "Father, into your hands I will commit my spirit." Through his own person he commits humanity, which is made alive in him by faith, which he deigned to call his members; or perhaps he teaches all, on the one hand, to know how Arius erred in this also, thinking him to be soulless in the economy; on the other hand, that in their last breaths while praying they should use the same utterance, gratefully confessing that the existence of us men is from our God, and to him again is our return. Therefore, what was happening was a law.

CHAP. 31. They extend their heretical impiety not only to the Only-begotten, but even to the Holy Spirit.

For they impiously use not only the aforementioned saying of the Savior, namely: "I have not spoken on my own authority;" and "The Holy Spirit will not speak on his own authority;" and that of Paul, which has: "To the only wise God;" and also the others brought forward in the discourse *On the Holy Spirit*, in order to diminish his infinitely great and venerable nature; but also the prophecy of Amos, as if it indicated 39.952 that the Holy Spirit of God is a creature, although it altogether makes no such suggestion about him, neither in this part, nor in another. It is as follows: "I overthrew you, as God overthrew Sodom and Gomorrah, and you became like a brand plucked from the fire; yet you did not return to me, says the Lord. Therefore thus will I do to you, O Israel; but because I will do this to you, prepare to call upon your God, O Israel. For behold, he who establishes thunder, and creates spirit, and declares to men his Christ, who makes the morning and the mist, and who treads on the high places of the earth; the Lord, the God Almighty is his name." The three self-subsistent hypostases, therefore, being mentioned, one saying, "I overthrew;" another, about which it says: "As God overthrew;" another where it has "his Christ;" the utterance is found to be spoken directly and appropriately, not from the person of the Father, or concerning the Holy

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∆εσπότης· «Ἐν ὑμῖν ὃς ἐὰν θέλῃ μέγας γενέσθαι, ἔσται ὑμῶν διάκονος· καὶ ὃς ἐὰν θέλῃ εἶναι πρῶτος, ἔσται ὑμῶν δοῦλος.» Ὅπως δὲ καὶ ἐν τῷ Λουκᾷ κωλύει τὰς ἐξ ἐπιλογῆς πρωτοκαθεδρίας καὶ πρωτοκλισίας, ἠκούσαμεν. Καὶ γὰρ οὐκ ἦν τοῦ δικαίου Θεοῦ, τοῦ ἑτοιμάζοντος κατὰ τὴν ἑκάστου πολιτείαν τὰ μέλλοντα, παρασχεῖν τινι μὴ δικαίαν, ἢ αὐχηματικὴν αἴτησιν, καὶ τάξαι τοὺς πρώτους ἐν ὑστέροις, καὶ παραλυπῆσαι τοὺς τὴν τάξιν μὴ λιπόντας, μηδ' ἀρχῆς ἐφιεμένους ἀποστόλους, καὶ σὺν αὐτοῖς τοὺς προαρέσαντας αὐτῷ, καὶ ἐπ' ἀρετῇ θαυμασθέντας προπάτορας ἡμῶν, οἷς συνέθετο, καὶ οἷς πᾶν ἐστιν εἰκὸς τὴν ἑκατέρωθεν αὐτοῦ προεδρίαν προϋποσχέσθαι, ὧν καὶ εἰς τοὺς κόλπους οὗτοι, περὶ ὧν ὁ λόγος, καταναπαύεσθαι ἔμελλον· πρὸς τούτοις δὲ καὶ Μωϋσέα· ἐπείτοι καὶ αὐτός ἐστιν ὁ καὶ τοῦ αἰτηθέντος πράγματος καὶ τῆς κρίσεως πάσης Κύριος, καὶ ὁ προορίσας τοῖς ἀποστόλοις τοὺς θρόνους, βασιλικώτατα προαγαγόμενος αὐτοὺς καὶ ἐπαγγειλάμενος· «Ὑμεῖς καθεσθήσεσθε ἐπὶ δώδεκα θρόνων, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ.» Ὅρον γοῦν ἕνα οὐκ ἀντίλεκτον τοῦ μὴ μεγάλα αὐχεῖν τινα καὶ ἑαυτῷ ἀποδιδόναι τιθεὶς φάσκει· «Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐδέν ἐστιν· ἀλλ' ἔστιν ὁ μαρτυρῶν περὶ ἐμοῦ,» ὁ λέγων, φησὶ, Πατήρ· «Οὗτός 39.949 ἐστιν ὁ Υἱός μου.» Ὅτι δ' οὕτως διὰ μόνην τὴν προλεχθεῖσαν αἰτίαν εἰρῆσθαι, αὐτὸς πάλιν πιστοῦται, φάσκων· «Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ἐστιν·» καὶ πάλιν· «Αὐτὰ τὰ ἔργα μαρτυρεῖ περὶ ἐμοῦ, καὶ Μωϋσῆς μαρτυρεῖ περὶ ἐμοῦ.»

ΚΕΦ. Λʹ. Τοιοῦτον ἔχει νόημα καὶ τὸ ἐν τῷ Λουκᾷ παρὰ τοῦ Σωτῆρος

εἰρημένον· «Πάτερ, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου.» ∆ιὰ τοῦ οἰκείου προσώπου τὴν εἰς αὐτὸν τῇ πίστει ζωοποιουμένην ἀνθρωπότητα παρατίθεται, ἥντινα μέλη αὐτοῦ καλέσαι κατηξίωσεν· ἢ τάχα διδάσκει πάντας, τοῦτο μὲν εἰδέναι, ὡς ἐπλανήθη καὶ ἐν τούτῳ Ἄρειος, ἄψυχον αὐτὸν ἐν τῇ οἰκονομίᾳ οἰηθείς· τοῦτο δὲ, ἐν ταῖς ὑστέραις ἀναπνοαῖς προσευχομένους τῇ αὐτῇ κεχρῆσθαι φωνῇ, εὐγνωμόνως ὁμολογοῦντας, ὡς παρὰ τοῦ Θεοῦ ἡμῶν τῶν ἀνθρώπων ἡ ὕπαρξίς ἐστιν, καὶ εἰς αὐτὸν πάλιν ἡ ἀνάλυσις. Νόμος οὖν ἦν τὸ γινόμενον.

ΚΕΦ. ΛΑʹ. Οὐ μέχρι δὲ τοῦ Μονογενοῦς, ἀλλὰ καὶ ἕως τοῦ ἁγίου Πνεύματος

ἐπεκτείνουσι τὸ αἱρετικὸν δυσσέβημα. Καὶ γὰρ οὐ μόνῃ τῇ προκειμένῃ τοῦ Σωτῆρος φωνῇ, τῇ· «Ἐγὼ ἀφ' ἑαυτοῦ οὐκ ἐλάλησα·» καὶ «Τὸ ἅγιον Πνεῦμα ἀφ' ἑαυτοῦ οὐ λαλήσει·» καὶ τῇ Παύλου, τῇ ἐχούσῃ· «Μόνῳ σοφῷ Θεῷ·» ἔτι δὲ καὶ ταῖς ἄλλαις ταῖς φερομέναις ἐν τῷ Περὶ τοῦ ἁγίου Πνεύματος λόγῳ, ἀθετικῶς, εἰς τὸ σμικρύνειν τὴν ἀπειρομεγέθη καὶ σεπτὴν αὐτοῦ φύσιν, κέχρηνται· ἀλλὰ καὶ τῇ προφητείᾳ Ἀμὼς, ὡσανεὶ παραδηλούσῃ 39.952 κτίσμα εἶναι τὸ ἅγιον Πνεῦμα τοῦ Θεοῦ, καίτοι τὸ σύνολον οὐδεμίαν ἔμφασιν τοιαύτην περὶ αὐτοῦ, οὔτε ἐν τῷ μέρει τούτῳ, οὔτε ἐν ἄλλῳ, ποιούσῃ. Ἔχει δὲ ὧδε· «Κατέστρεψα ὑμᾶς, καθὼς κατέστρεψεν ὁ Θεὸς Σόδομα καὶ Γόμοῤῥα, καὶ ἐγένεσθε ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός· καὶ οὐδ' οὕτως ἐπεστρέψατε πρὸς μὲ, λέγει Κύριος. ∆ιὰ τοῦτο οὕτως ποιήσω σοι, Ἰσραήλ· πλὴν ὅτι οὕτως ποιήσω σοι, ἑτοιμάζου τοῦ ἐπικαλεῖσθαι τὸν Θεόν σου, Ἰσραήλ. ∆ιότι ἰδοὺ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ, ὁ ποιῶν ὄρθρον καὶ ὁμίχλην, καὶ ἐπιβαίνων ἐπὶ τὰ ὑψηλὰ τῆς γῆς· Κύριος ὁ Θεὸς ὁ παντοκράτωρ ὄνομα αὐτῷ.» Τῶν τριῶν τοίνυν αὐτοτελῶν ὑποστάσεων μνημονευομένων, μιᾶς λεγούσης, «Κατέστρεψα·» ἑτέρας, περὶ ἧς λέγει· «Καθὼς κατέστρεψεν ὁ Θεός·» ἄλλης ἔνθα ἔχει τὸν Χριστὸν αὐτοῦ· εὐθέτως καὶ καταλλήλως εὑρίσκεται ἡ φωνὴ εἰρημένη, οὐκ ἐκ προσώπου τοῦ Πατρὸς, ἢ περὶ τοῦ ἁγίου