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of his Spirit, but from the Holy Spirit, who also spoke concerning the spirit of the wind, which is by nature wont to accompany the thunder that resounds for men. Therefore, continuing, he mentions dawn, mist. For how could the Father have said, or the phrase, "Declaring to men his Christ;" and not, my Christ, as he said in the 131st psalm: "I have prepared a lamp for my Christ?" or, "His name," when it should have been said, my name? And if indeed it were granted that the voice is his, the Holy Spirit is revealed as God almighty. Nor does this voice suit the prophet, when speaking of the Father; for from his person would be found the expression, "I overthrew you, as God overthrew;" but a man does not overthrow as God does; nor is it proper for a prophet to speak boastfully and at the same time blasphemously. And the fact that it has, "Creating Spirit," and not, created Spirit, and that the firming of the thunder is placed first, and the creation of the spirit second, and furthermore that without the article and the word, Holy, it is prophesied simply, "Creating spir 39.953 it;" shows through all these things that the word refers to the airy one. For rarely is the Holy Spirit of God mentioned without the attachment to it of, holy, or, of God, or the article, or its participle; as when he writes: "the Spirit of Elijah;" and, "Walk in the Spirit." But he said, "Creating Spirit," because the airy one comes into being when the occasion calls for it, for the benefit of the needs for which it has been made. For even now we are accustomed to say: A great wind arose; but not as having been created now, but as having just been violently stirred up. Prophetically, therefore, and later-mediately it was said from the divine Spirit thus: "I overthrew you," that is, "the stiff-necked and uncircumcised in heart Jews," "as God overthrew Sodom and Gomorrah;" which had, he says, inhabitants who lived impenitently, like the Jews. Therefore "prepare to call upon your God, O Israel;" whom, he says, you have not yet even today clearly appeared to know. And he was speaking of the only-begotten Son of God. "For he who 39.956 establishes thunder, and creates spirit, and makes dawn and mist, and walks upon the high places of the earth; the Lord, the God, the Almighty is his name; behold, he declares to men his Christ." When then, and how did he declare him? When he said from on high: "This is my beloved Son, in whom I am well pleased." And in many places one of the three divine hypostases is seen speaking about the one other or the two others, as in the first discourse this chapter on the matter was interpreted with more proofs. Indeed, a little before the prophecy of Amos that was mentioned, this is found; for he says: "Thus says the Lord: For three transgressions of the sons of Judah and for four I will not turn them away, because of their having healed them. They did not keep the law of the Lord and his commandments; and their vain things, which they made, led them astray, which their fathers followed after them; and I will send a fire upon Judah, and it shall devour the foundations of Jerusalem." It is necessary, therefore, if not about the wind, to at least think that the prophecy is speaking about their own spirit, which the oracles often mention; as when Paul writes to the Thessalonians in his first Epistle: "And may the God of peace himself sanctify you wholly; and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ 39.957;" and as when Stephen, praying, says: "Lord Jesus, receive my spirit;" and as Luke in the Gospel, when the Savior raised the dead girl, he said: "And her spirit returned." It is necessary to think this way, if they were acting moderately; but they did not suppose it to be this spirit, but arrive at the extreme of blasphemy. And it was fitting to see this too, that it has, "Declaring his Christ," God and Father, and not, "creating." For concerning things secretly revealed to us on account of the ineffable

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Πνεύματος αὐτοῦ, ἀλλ' ἀπὸ τοῦ ἁγίου Πνεύματος, τοῦ καὶ λαλήσαντος περὶ τοῦ ἀνεμιαίου πνεύματος, τοῦ τῇ βροντῇ τῇ ἀνθρώποις ἐνηχουμένῃ παρακολουθεῖν πεφυκότος. ∆ιὸ ἐπάγων μνημονεύει ὄρθρου, ὁμίχλης. Πῶς γὰρ ὁ Πατὴρ εἶχεν εἰπεῖν, ἢ τὸ, «Ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ·» καὶ οὐχὶ, τὸν Χριστόν μου, ὡς ἐν ρλαʹ ψαλμῷ ἔφη· «Ἡτοίμασα λύχνον τῷ Χριστῷ μου;» ἢ, «Τὸ ὄνομα αὐτῷ,» δέον φάναι, ὄνομά μοι; Εἰ δὲ δὴ καὶ δοθείη αὐτοῦ εἶναι ἡ φωνὴ, τὸ Πνεῦμα τὸ ἅγιον ἀναφαίνεται Θεὸς παντοκράτωρ. Οὔτε δὲ τῷ προφήτῃ, λέγοντι περὶ τοῦ Πατρὸς, αὕτη ἁρμόζει ἡ φωνή· εὑρεθήσεται γὰρ ἐκ προσώπου αὐτοῦ ἡ, «Κατέστρεψα ὑμᾶς, καθὼς κατέστρεψεν ὁ Θεὸς,» λέξις· οὐ καταστρέφει δὲ ἄνθρωπος, καθὼς ὁ Θεός· οὐδὲ ἴδιον προφήτου φθέγξασθαι καυχηματικῶς ἅμα καὶ βλασφήμως. Καὶ τὸ ἔχειν δὲ, «Κτίζων Πνεῦμα,» οὐχὶ δὲ, κτίσας Πνεῦμα, καὶ τὸ τετάχθαι ἐν πρώτοις τὴν βροντὴν στερεοῦσθαι, ἐν δευτέροις δὲ τὸ πνεῦμα κτίζεσθαι, ἔτι δὲ καὶ τὸ ἄνευ τοῦ ἄρθρου καὶ τοῦ, Ἁγίου, ψιλῶς προφητεύεσθαι, «Κτίζων πνεῦ 39.953 μα·» δείκνυσι διὰ πάντων τούτων. ὡς εἰς τὸ ἀέριον ὁ λόγος ἀποτείνεται. Σπανίως γὰρ τὸ ἅγιον Πνεῦμα τοῦ Θεοῦ δίχα τοῦ συνάπτεσθαι αὐτῷ τὸ, ἅγιον, ἢ τὸ, τοῦ Θεοῦ, ἢ τὸ ἄρθρον, ἢ τὴν μετοχὴν αὐτοῦ· ὡς ἡνίκα γράφει· «Πνεῦμα Ἡλία·» καὶ, «Πνεύματι περιπατεῖτε.» «Κτίζων» δὲ «Πνεῦμα» εἶπε, διὰ τὸ ἐπιγίνεσθαι τὸ ἀέριον, ὅταν καιρὸς καλῇ, πρὸς τὸ λυσιτελοῦν ταῖς χρείαις, δι' ἃς γέγονεν. Εἰώθαμεν γὰρ καὶ νῦν λέγειν· Ἐγένετο ἄνεμος πολύς· ἀλλ' οὐχ ὡς νῦν κτισθεὶς, ἀλλ' ὡς ἄρτι βίαιος ἐγερθείς. Προφητικῶς τοίνυν καὶ ὑστερομέσως ἐλέχθη ἀπὸ τοῦ θεϊκοῦ Πνεύματος οὑτωσί· «Κατέστρεψα ὑμᾶς,» τοῦτ' ἔστι «τοὺς σκληροτραχήλους καὶ ἀπεριτμήτους τῇ καρδίᾳ «Ἰουδαίους,» καθὼς κατέστρεψεν ὁ Θεὸς Σόδομα καὶ Γόμοῤῥα·» τὰς ἐσχηκυίας. φησὶν, οἰκήτορας, ὁμοίως Ἰουδαίοις ἀμεταμελῶς βεβιωκότας. Τοίνυν «ἑτοιμάζου τοῦ ἐπικαλεῖσθαι τὸν Θεόν σου, Ἰσραήλ·» ὃν, φησὶν, οὔπω καὶ τήμερον ἐκδήλως ἐπιγνοὺς ἐφάνης. Ἔλεγε δὲ τὸν μονογενῆ Υἱὸν τοῦ Θεοῦ. «∆ιότι ὁ 39.956 στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, καὶ ποιῶν ὄρθρον καὶ ὁμίχλην, καὶ ἐπιβαίνων ἐπὶ τὰ ὑψηλὰ τῆς γῆς· Κύριος ὁ Θεὸς ὁ παντοκράτωρ ὄνομα αὐτῷ· ἰδοὺ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ.» Πότε οὖν, καὶ πῶς ἀπήγγειλεν αὐτόν; Ὅτε ἔφησεν ὑψόθεν· «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα.» Πολλαχοῦ δὲ μία ἐκ τῶν τριῶν θείων ὑποστάσεων περὶ τῆς ἄλλης μιᾶς ἢ τῶν δύο λέγουσα φαίνεται, καθὰ ἐν τῷ πρώτῳ λόγῳ πλείοσιν ἀποδείξεσι τὸ περὶ τούτου κεφάλαιον ἡρμηνεύθη. Ἀμέλει καὶ τῆς μνημονευθείσης τοῦ Ἀμὼς προφητείας μικρῷ πρόσθεν τοῦτο εὑρίσκεται· φησὶ γάρ· «Τάδε λέγει Κύριος· Ἐπὶ ταῖς τρισὶν ἀσεβείαις υἱῶν Ἰούδα καὶἐπὶ ταῖς τέτταρσιν οὐκ ἀποστραφήσομαι αὐτοὺς, ἕνεκα τοῦ ἰάσασθαι αὐτούς. Τὸν νόμον Κυρίου καὶ τὰ προστάγματα αὐτοῦ οὐκ ἐφύλαξαν· καὶ ἐπλάνησεν αὐτοὺς τὰ μάταια, ἃ ἐποίησαν, οἷς ἐξηκολούθησαν οἱ πατέρες αὐτῶν ὀπίσω αὐτῶν· καὶ ἐξαποστελῶ πῦρ ἐπὶ Ἰούδαν, καὶ καταφάγεται τὰ θεμέλια Ἰερουσαλήμ.» ∆έον τοίνυν, εἰ μὴ περὶ τοῦ ἀνεμίου, περὶ γοῦν τοῦ ἰδίου αὐτῶν πνεύματος νομίζειν διαλέγεσθαι τὴν προφητείαν, οὗ πολλάκις τὰ λόγια μνημονεύει· ὡς ὅταν Παῦλος Θεσσαλονικεῦσιν ἐν τῇ πρώτῃ Ἐπιστολῇ γράφει· «Αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἁγιάσῃ ὑμᾶς ὁλοτελεῖς· καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἄμεμπτον, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρη 39.957 θείη·» καὶ ὡς ἡνίκα Στέφανος εὐχόμενος λέγῃ· «Κύρις Ἰησοῦ, δέξαι τὸ πνεῦμά μου·» καὶ ὡς Λουκᾶς ἐν Εὐαγγελίῳ, ὅτε ὁ Σωτὴρ νεκρὰν ἤγειρε τὴν παῖδα, ἔφη· «Καὶ ἐπέστρεψε τὸ πνεῦμα αὐτῆς.» ∆έον οὕτω δοξάζειν, εἰ μετρίως ἐποίουν· οἳ δὲ οὐ τὸ πνεῦμα τοῦτο εἶναι ὑπενόησαν, εἰς δὲ τὴν ἄκραν βλασφημίαν ἀφικνοῦνται. Προσῆκε δὲ ὁρᾷν καὶ τοῦτο, ὅτιπερ ἔχει, «Ἀπαγγέλλων τὸν Χριστὸν αὐτοῦ,» ὁ Θεὸς καὶ Πατὴρ, οὐχὶ δὲ, «κτίζων.» Περὶ γὰρ τῶν ἐπικρυπτομένως φανερουμένων ἡμῖν ἕνεκα τῆς ἀῤῥήτου