,

according to the measure of faith in each one the manifestation of the Spirit is given, in the participation of such a gift each of the faithful, that is, according to the proportion of his faith and of the underlying disposition of his soul, receives the activity of the Spirit, measured in proportion, granting to him the disposition suited for the activity of this or that commandment.

Therefore just as one receives a word of wisdom, another a word of knowledge, another faith, and another some other of the gifts of the Spirit enumerated by the great apostle, so one receives through the Spirit the gift of perfect and immediate love for God which has nothing material, according to the (14Β_206> proportion of his faith, and another through the same Spirit the gift of perfect love for his neighbor, according to the same Spirit, as I said, each having his own gift activated. And if someone were to call these gifts "spirits", according to the holy Isaiah, he would not, I think, err from the truth. For in every gift, whether greater or lesser, the Holy Spirit is wholly present, acting in proportion.

Therefore Paul, truly great and a minister of mysteries beyond man, having immediately received the grace of perfect love of God according to the proportion of the faith in him, the Spirit, disobeyed those who had received the gift of perfect love for him when they told him through the Spirit not to go up to Jerusalem—that is, of the gift of love for him activated in them by the Spirit (for the Spirit is the same as the gift, as I said, taking it from the prophet)—incomparably preferring the divine and suprarational love to the spiritual love from others for him. Or rather, he went up not even disobeying, but by his own example drawing those who were prophesying through the activity of the Spirit given to them in proportion to their gift, toward the longing that is beyond everything. Therefore the great Paul did not disobey the Spirit, but taught those prophesying about him according to the gift of love to be transferred from the lesser Spirit, that is, gift, to the higher one.

And again, if the prophetic gift is much inferior to the apostolic gift, it was not in accordance with the Logos, who directs all things and determines the rank of each, for the superior to yield to the inferior, but rather for the inferior to follow the superior. For those prophesying then, through the prophetic spirit in them but not the apostolic, were indicating the manner of the affliction that was to befall holy Paul for the sake of the Word; but he, looking only to the divine purpose, considered (14Β_208> all the means as nothing, being zealous not to endure the things that were to happen, but to become another Christ, having by imitation of Christ accomplished all those things for which Christ philanthropically chose the life in the flesh according to the economy.

Therefore the apparent disobedience of the great apostle is a guarding of the good order that governs and directs all divine things and that guards each thing unfailingly in its proper stability and position, and a clear teaching that the ranks of the Church, well-appointed by the Spirit, are in no way to be confused with one another.

SCHOLIA 1. That which acts differently, in each of those in whom it acts differently,

is whole, and in all at once without being divided. For, he says, the Holy Spirit appears acting unmixedly in all and in each one indivisibly according to one and the same power, because it is also the fulfiller of all beings; for it is God, and uncontainable by all beings, for it is superessential.

2. He says that every activated disposition for a commandment is a gift of the Spirit.

κατὰ τὸ μέτρον τῆς ἐν ἑκάστῳ πίστεως δίδοται ἡ φανέρωσις τοῦ Πνεύματος, ἐν τῇ μετοχῇ τοῦ τοιοῦδε χαρίσματος ἕκαστος τῶν πιστῶν, δηλονότι κατὰ τὴν ἀναλογίαν τῆς πίστεως καὶ τῆς ὑποκειμένης αὐτῷ κατὰ ψυχὴν διαθέσεως, συμμεμετρημένην δέχεται τοῦ Πνεύματος τὴν ἐνέργειαν, χαριζομένην αὐτῷ τῆσδε ἢ τῆσδε τῆς ἐντολῆς τὴν ἁρμόζουσαν πρὸς ἐνέργειαν ἕξιν.

Οὐκοῦν ὥσπερ ὁ μὲν λαμβάνει λόγον σοφίας, ὁ δὲ λόγον γνώσεως, ἕτερος δὲ πίστεως, καὶ ἄλλος ἄλλό τι τῶν ἀπηριθμημένων τῷ μεγάλῳ ἀποστόλῳ χαρισμάτων τοῦ Πνεύματος, οὕτως ὁ μὲν δέχεται διὰ τοῦ Πνεύματος χάρισμα τῆς τελείας καὶ ἀμέσου πρὸς Θεὸν καὶ μηδὲν ἐχούσης ὑλικὸν ἀγάπης κατὰ τὴν (14Β_206> ἀναλογίαν τῆς πίστεως, ἕτερος δὲ διὰ τοῦ αὐτοῦ Πνεύματος τῆς τελείας πρὸς τὸν πλησίον ἀγάπης χάρισμα, κατὰ τὸ αὐτὸ Πνεῦμα, ὡς ἔφην, ἔχοντος ἑκάστου ἐνεργούμενον τὸ οἰκεῖον χάρισμα. Ταῦτα δὲ τὰ χαρίσματα κατὰ τὸν ἅγιον Ἡσαΐαν πνεύματα καλέσας τις, ὡς οἶμαι, τῆς ἀληθείας οὐ διαπίπτει. Παντὶ γὰρ χαρίσματι ὅλον ὡς ἐνεργοῦν ἀναλόγως ὑπάρχει τὸ Πνεῦμα τὸ ἅγιον, εἴτε μείζονι εἴτε ἥττονι.

Οὐκοῦν ὁ μέγας ὄντως καὶ τῶν ὑπὲρ ἄνθρωπον μυστηρίων γενόμενος διάκονος Παῦλος, ἀμέσως τῆς ἐν ἀγάπῃ Θεοῦ τελείας χάριτος κατὰ τὴν τὸ Πνεῦμα δεξάμενος ἀναλογίαν τῆς ἐν αὐτῷ πίστεως, τῶν εἰληφότων τὸ χάρισμα τῆς τελείας εἰς αὐτὸν ἀγάπης λεγόντων αὐτῷ μὴ ἀναβαίνειν εἰς Ἱεροσόλυμα διὰ τοῦ Πνεύματος, τουτέστι τοῦ ἐνεργουμένου αὐτοῖς ὑπὸ τοῦ Πνεύματος τῆς εἰς αὐτὸν ἀγάπης χαρίσματοςταὐτὸν γὰρ τῷ χαρίσματι τὸ Πνεῦμα, καθὼς ἔφην ἐκ τοῦ προφήτου λαβών, παρήκουσεν, ἀσυγκρίτως τῆς ἐξ ἄλλων εἰς αὐτὸν πνευματικῆς ἀγάπης προκρίνων τὴν θείαν καὶ ὑπὲρ νόησιν, μᾶλλον δὲ οὐδὲ παρακούσας ἀνῆλθεν, ἀλλ᾽ ἐκείνους διὰ τῆς συμμέτρως αὐτοῖς κατὰ τὸ χάρισμα δοθείσης ἐνεργείας τοῦ Πνεύματος προφητεύοντας τῷ καθ᾽ ἑαυτὸν τύπῳ πρὸς τὸν τοῦ παντὸς ὑπερέκεινα πόθον κατὰ τὴν ἔφεσιν ἕλκων. Οὐκοῦν οὐ παρήκουσεν ὁ μέγας Παῦλος τοῦ Πνεύματος, ἀλλ᾽ ἐδίδαξεν ἐπὶ τὸ ὑψηλότερον ἀπὸ τοῦ ἥττονος μετενεχθῆναι Πνεύματος, τουτέστι χαρίσματος, τοὺς περὶ αὐτοῦ κατὰ τὸ χάρισμα τῆς ἀγάπης προφητεύοντας.

Καὶ πάλιν, εἰ τὸ προφητικὸν χάρισμα πολὺ τοῦ ἀποστολικοῦ χαρίσματος ὑπάρχει δεύτερον, οὐκ ἦν λόγου τοῦ τὸ πᾶν διευθύνοντος καὶ τὴν ἑκάστου διορίζοντος τάξιν τὸ κρεῖττον εἴκειν τῷ ἥττονι, ἀλλὰ μᾶλλον ἕπεσθαι τὸ ἧττον τῷ κρείττονι. Οἱ μὲν γὰρ τότε προφητεύοντες διὰ τοῦ ἐν αὐτοῖς προφητικοῦ πνεύματος, ἀλλ᾽ οὐκ ἀποστολικοῦ, τὸν τρόπον τῆς τῷ ἁγίῳ Παύλῳ ἐκ τῆς συμβησομένης ὑπὲρ τοῦ Λόγου κακοπαθείας ἐμήνυαν· ὁ δέ, πρὸς μόνον ἀφορῶν τὸν θεῖον σκοπόν, εἰς οὐδὲν (14Β_208> ἡγεῖτο τὰ μέσα πάντα, σπουδὴν ἔχων οὐχ ὅπως διενέγκῃ τὰ συμβησόμενα, ἀλλ᾽ ὅπως ἄλλος γένηται Χριστός, μιμήσει τοῦ Χριστοῦ πάντα κατορθώσας τὰ δι᾽ ἃ Χριστὸς τὴν ἐν σαρκὶ φιλανθρώπως κατ᾽ οἰκονομίαν εἵλετο ζωήν.

Οὐκοῦν εὐταξίας ἐστὶ φυλακὴ τῆς πάντα διεπούσης τὰ θεῖα καὶ διευθυνούσης καὶ τῆς οἰκείας ἀνέκπτωτα μονῆς καὶ ἱδρύσεως ἕκαστον διαφυλαττούσης ἡ δοκοῦσα τοῦ μεγάλου ἀποστόλου παρακοὴ καὶ σαφὴς διδασκαλία τοῦ μηδαμῶς ἀλλήλοις φύρεσθαι τοὺς καλῶς ὑπὸ τοῦ Πνεύματος διωρισμένους τῆς Ἐκκλησίας βαθμούς.

ΣΧΟΛΙΑ 1. Τό διαφόρως ἐνεργοῦν, ἐν ἑκάστῳ τῶν ὑπ᾿ αὐτοῦ διαφόρως ἐνεργουμένων,

ὅλον ἐστίν, καί ἐν ὅλοις ἅμα μή διαιρούμενον. Ἀμιγῶς γάρ, φησίν, ἐν ὅλοις καί τῷ καθ᾿ ἕκαστον ἀδιαιρέτως κατά μίαν καί τήν αὐτήν ἐκφαίνεται δύναμιν ἐνεργοῦν τό Πνεῦμα τό ἅγιον, ὅτι καί πάντων ἐστί τῶν ὄντων πληρωτικόν· Θεός γάρ, καί πᾶσιν ἀχώρητον τοῖς οὖσιν, ὑπερούσιον γὰρ.

2. Πᾶσαν ἐντολῆς ἕξιν ἐνεργουμένην, Πνεύματος εἶναι χάρισμα λέγει.