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of the Trinity, it was written: “Who is wise, and will understand these things?” It is manifest that he is, who has understood fittingly and intellectually. For it is truly difficult for those trained in worldly or heretical matters to comprehend the accuracy of the Scriptures. Wherefore he said: “My Spirit shall not remain upon them, because they are flesh.” And worldly wisdom also transmits the discernment and the hidden power in these treasures as being from God, as all things are, saying thus: For God ordained for men all things that He wills, and of all things He hears from mortals without being taught.

CH. 32. But, “All things,” it says, “were made through the Son;” if therefore “All things”

is, and the Holy Spirit. But it said, “All things,” that is, created things; but nowhere is it written that the Spirit of God is a creature, just as the Son is not. For a creature is a slave; but a slave neither sets free, as the Holy Spirit does, nor knows what his Lord does, nor recreates what was created by the Master, nor has man as a temple equally with God, nor is it written that he is divine. And besides, the first-created is marked out, who from his primacy was cast down to the lowest of the low through his own arrogance. CH. 33. And when the Jews thought the Lord was the son not of God, but of David, and he asked them about himself, whose son he is, and they answered, of David, and then he said to them, “And how does David in the Holy Spirit call him Lord, 39.960 saying: The Lord said to my Lord?” And by this he made it clear that David, prophesying in the Holy Spirit, calls him who would be his son by succession of family according to the incarnation, his own Lord according to his divinity; as also in the histories of the Kings the same David says: “The Spirit of the Lord spoke in me.” The heretics, wickedly and ignorantly misunderstanding, say that the Holy Spirit was calling Christ its own Lord through David. But the following phrase refutes them, which runs: “If David then calls him Lord, how is he his son?” He said all things with the Holy Spirit inspiring him. For he himself was of necessity ignorant of future and of heavenly things; and for this reason it says: “In the Holy Spirit;” but he did not prophesy everything entirely from the person of the Holy Spirit, or of the Son, or of the Father, or of creation, but also from his own person, as in the aforementioned words, and as when he says: “Against you only have I sinned, and done evil in your sight;” and, “I was conceived in iniquities, and in sins my mother conceived me.” Otherwise it remains to take as referring to the divine Spirit also when both David himself and the other prophets say: for all spoke in the Holy Spirit; “I am the Lord your God, the Almighty;” and again: “Besides me there is no God;” and whatever else is of this kind.

CH. 34. And the statement in John, “For the Holy Spirit was not yet, because

Jesus was not yet glorified,” has this interpretation in truth: Not yet, it says, did everyone have perfect knowledge of the sanctification and of the gifts of the Spirit of God; he was not yet known to the world and glorified with the Father and the Son. For the birth of God to us is the knowledge of him; and we know this not when we wish, but when we have acquired the perfection of understanding; and when, having been purified by strenuous virtues, we become worthy, then he himself spontaneously provides his illumination to us. For after the 39.961 resurrection the Lord Christ, breathing on the faces of the apostles, said: “Receive the Holy Spirit;” and after his ascension at Pentecost he came upon them, seen as tongues of fire; “And it sat upon each one of them, and they were filled with the Holy Spirit, and they began to speak in other tongues, as the Spirit gave them utterance,” as testify the

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Τριάδος, ἐγράφη· «Τίς σοφὸς, καὶ συνήσει ταῦτα;» Ἐκεῖνος δὲ πρόδηλον, ὁ πρεπόντως καὶ νοερῶς νοήσας. Τῷ ὄντι γὰρ χαλεπὸν τῇ ἀκριβείᾳ τῶν Γραφῶν ἐπιστῆναι τοὺς κοσμικὰ, ἢ αἱρετικὰ ἠσκημένους. Ὅθεν ἔφη· «Οὐ μὴ καταμείνῃ τὸ Πνεῦμα ἐπ' αὐτοὺς, διὰ τὸ εἶναι αὐτοὺς σάρκας.» Τὴν τοῖς θησαυροῖς τούτοις κρύφιον δύναμιν διάγνωσίν τε καὶ ἡ ἔξω σοφία παραδίδωσιν ἐκ Θεοῦ, ὡς καὶ τὰ πάντα, ὑπάρχειν, οὑτωσὶ φάσκουσα· Πάντα γὰρ ἀνθρώποισι Θεὸς διετεκμήρατο Ὅσσ' ἐθέλει, πάντων τε βροτοῖς ἀδίδακτος ἀκούει.

ΚΕΦ. ΛΒʹ. Ἀλλὰ, «Πάντα,» φησὶν, «διὰ τοῦ Υἱοῦ ἐγένετο·» εἰ «Πάντα» οὖν

ἔστιν, καὶ τὸ ἅγιον Πνεῦμα. Ἀλλ' εἶπε, «Πάντα,» τοῦτ' ἔστι τὰ κτιστά· οὐδαμοῦ δὲ γέγραπται τὸ Πνεῦμα τοῦ Θεοῦ κτίσμα, ὡς οὐδὲ Υἱός. Τὸ γὰρ κτίσμα δοῦλον· τὸ δὲ δοῦλον οὔτε ἐλευθεροῖ, ὡς τὸ ἅγιον Πνεῦμα, οὔτε οἶδε, τί ποιεῖ αὐτοῦ ὁ Κύριος, οὔτε ἀνακτίζει τὸ παρὰ τοῦ ∆εσπότου κτισθὲν, οὔτε ναὸν ἔχει τὸν ἄνθρωπον ἴσως τοῦ Θεοῦ, οὐδὲ θεῖον γέγραπται. Ἄλλως τε δὲ σεσήμαται ὁ πρωτόκτιστος, ὃς τῆς πρωτείας δι' οἰκείαν ἀλαζονείαν εἰς τὰ ἔσχατα τῶν ἐσχάτων ἐῤῥίφη. ΚΕΦ. ΛΓʹ. Καὶ Ἰουδαίων δὲ οἰηθέντων τὸν Κύριον, μὴ τοῦ Θεοῦ, ἀλλὰ τοῦ ∆αυῒδ εἶναι υἱὸν, καὶ αὐτοῦ πυθομένου αὐτῶν περὶ ἑαυτοῦ, τίνος ἐστὶν υἱὸς, καὶ ἀποκριναμένων, τοῦ ∆αυΐδ, εἶτα φήσαντος αὐτοῖς, «Καὶ πῶς ∆αυῒδ ἐν Πνεύματι ἁγίῳ καλεῖ αὐτὸν Κύριον, 39.960 λέγων· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου;» Καὶ διὰ τούτου σαφηνίσαντος, ὅτι ∆αυῒδ ἐν Πνεύματι ἁγίῳ προφητεύων τὸν διαδοχῇ γένους ἐσόμενον αὐτοῦ κατὰ τὴν ἐνανθρώπησιν υἱὸν, τοῦτον ἑαυτοῦ Κύριον κατὰ τὴν θεότητα ἀποκαλεῖ· ὡς καὶ ἐν ταῖς Βασιλικαῖς ἱστορίαις ὁ αὐτὸς λέγει ∆αυΐδ· «Πνεῦμα Κυρίου ἐλάλησεν ἐν ἐμοί.» Αἱρετικοὶ πονηρῶς ὁμοῦ καὶ ἀμαθῶς παρανοήσαντες, φασὶν, ὅτι τὸ ἅγιον Πνεῦμα ἑαυτοῦ Κύριον ἔλεγεν τὸν Χριστὸν διὰ τοῦ ∆αυΐδ. Ἐλέγχει δὲ αὐτοὺς ἡ ἐπαγωγὴ, ἔχουσα· «Εἰ οὖν ∆αυῒδ καλεῖ αὐτὸν Κύριον, πῶς υἱὸς αὐτοῦ ἐστιν;» Πάντα μὲν ἔλεγεν τοῦ ἁγίου Πνεύματος ἐνηχοῦντος. Αὐτὸς γὰρ ἄγνωστος τῶν τε ἐσομένων καὶ τῶν ἐπουρανίων ἀναγκαίως ὑπῆρχεν· καὶ διὰ τοῦτο ἔχει· «Ἐν Πνεύματι ἁγίῳ·» οὐ πάντως δὲ ὅλα ἐκ προσώπου τοῦ ἁγίου Πνεύματος, ἢ τοῦ Υἱοῦ, ἢ τοῦ Πατρὸς, ἢ τῆς κτίσεως προεφήτευσεν, ἀλλὰ καὶ ἐξ οἰκείου προσώπου, ὡς τὰ μνημονευθέντα ῥήματα, καὶ ὡς ἡνίκα λέγῃ· «Σοὶ μόνῳ ἥμαρτον, καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα·» καὶ, «Ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέν με ἡ μήτηρ μου.» Ἐπείτοιγε λείπεται ἐκδέχεσθαι εἰς τὸ θεῖον Πνεῦμα καὶ ὅταν λέγῃ αὐτός τε ∆αυῒδ καὶ οἱ ἄλλοι προφῆται· πάντες γὰρ ἐν Πνεύματι ἁγίῳ ἐλάλησαν· «Ἐγώ εἰμι Κύριος ὁ Θεός σου ὁ παντοκράτωρ·» καὶ πάλιν· «Πλὴν ἐμοῦ οὐκ ἔστι Θεός·» καὶ ὅσα τοιαῦτα.

ΚΕΦ. Λ∆ʹ. Καὶ τῷ Ἰωάννῃ δὲ εἰρημένον, «Οὔπω γὰρ ἦν Πνεῦμα ἅγιον, ὅτι

Ἰησοῦς οὔπω ἐδοξάσθη,» ταύτην ἔχει σὺν ἀληθείᾳ τὴν ἑρμηνείαν· Οὔπω, φησὶ, τελείαν τοῦ ἁγιασμοῦ καὶ τῶν χαρισμάτων τοῦ Πνεύματος τοῦ Θεοῦ τὴν γνῶσιν εἶχον ἅπαντες· οὔπω ἔγνωστο τῇ ὑφηλίῳ καὶ ἐδοξάζετο σὺν τῷ Πατρὶ καὶ τῷ Υἱῷ. Γένεσις γὰρ τοῦ Θεοῦ πρὸς ἡμᾶς ἡ γνῶσις αὐτοῦ· καὶ γινώσκομεν τοῦτο οὐχ ὅταν βουλώμεθα, ἀλλ' ὅταν τελείωσιν τοῦ συνιέναι κτησώμεθα· ὅταν δὲ ἐν ἀγωνίοις ἀρεταῖς καθαρθέντες γενώμεθα ἄξιοι, τότε αὐτὸ ἐκεῖνο αὐτόματον τὴν αὐτοῦ ἡμῖν παρέχει ἐπίλαμψιν. Μετὰ γὰρ τὴν 39.961 ἀνάστασιν ὁ ∆εσπότης Χριστὸς ἐμφυσῶν εἰς τὰ πρόσωπα τῶν ἀποστόλων εἶπε· «Λάβετε Πνεῦμα ἅγιον·» καὶ μετὰ τὴν ἀνάληψιν αὐτοῦ τῇ Πεντηκοστῇ ἐπεφοίτησε, πυρίναις γλώσσαις ὀφθέν· «Ἐκάθισεν δὲ ἐφ' ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήσθησαν ἁγίου Πνεύματος, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς,» ὡς μαρτυροῦσιν αἱ