49

Acts. Therefore the Master also foretold to them: "But you shall receive power, when the Holy Spirit has come upon you." But the phrase, "Jesus was not yet glorified," means, he says, not yet having suffered, and risen, and raised with himself a multitude of the dead, and been taken up. For he was not yet believed by all to be the pre-eternal beloved Son of God, and glorified as God of the fathers; that is, the glory concerning him was not yet confirmed by all; therefore he says later: "Father, the hour has come;" that is, all things foretold about me in the inviolable Scriptures have been fulfilled; "Glorify your Son, that your Son also may glorify you." As you would therefore understand, "Jesus was not yet glorified," so you would take, "the Holy Spirit was not yet;" since otherwise, even if you do not say it, you would appear no less to hold this view: that the things spoken in this way before this are older than the divine Spirit who breathed them; for which reason and response, as a mere notion, as they say, to examine cursorily, surpasses all senselessness. But by others it was thought that, "Jesus was not yet glorified," was said, either because of the servile form, which he himself bore, because it had not yet ascended into the heavens, having become the firstfruits for the faithful of all other blessedness and indeed also of the ascent into the heavens for Christ is the firstfruits as was said above; or on account of us, of whom he is written to be the firstfruits according to the incarnation; in the same way it is said: "I sanctify myself, that they also may be sanctified in truth;" and as Paul, agreeing, writes: "He raised us up together, and made us sit together in the heavenly places in Christ Jesus" and again: "But our citizenship is in heaven."

CHAP. 35. Also what was written 39.964 by Paul to the Romans does not hold soundly for them, that:

"The Spirit himself makes intercession for us with groanings which cannot be uttered; and he who searches the hearts knows what the mind of the Spirit is, because he makes intercession for the saints according to God." For he especially signified by having "which cannot be uttered," that such things are not to be sought; for they are incomprehensible, he says, and ineffable and by having "according to God," that these things are not according to us, nor ought they to be conceived according to human custom; for it surpasses all mind and refutes the nature of reason. Then he did not say absolutely, He intercedes, or he intercedes against us, and against the saints; but, "He makes intercession for us," and, "for the saints." The love of mankind is proper to the Holy Spirit, as God. Nevertheless, since they bring these things forward in a human manner, and not in a way befitting God, let them know at long last, that to intercede is also said to mean to examine; as we are accustomed to say: I came across the book; and one might say this more properly; for some call what is done for pleasure also an encounter. It is said to be asking rather than interceding. And here he calls groanings compassions. Therefore the Spirit, he says, of God superintends the things on our behalf with incomprehensible compassions; for this also, spoken mystically, so far surpasses creation, that he immediately attributed to God who knows the heart, as a great thing, the knowing of the mind of the Holy Spirit. Then also the Son likewise intercedes for us; and yet he is great, and has authority, and is true God. For the same apostle writes concerning him, to the Hebrews: "always living to make intercession for them;" and to the Romans: "Christ Jesus who died, yes, rather who was raised from the dead; who is at the right hand of God, who also makes intercession for us." That the name of the Paraclete, and the interceding for us, should not be understood according to the seeming sense of the word and worldly speech, can be learned from similarly phrased sayings; as when he writes concerning God the Father in the 85th psalm: "Work a sign with me for good, that they who hate me may see it, and be ashamed, because you, Lord, have helped me and comforted me;" and Paul: "Now our Lord Jesus Christ himself, and God our Father will comfort your hearts;" 39.965 and elsewhere:

49

Πράξεις. ∆ιὸ καὶ ὁ ∆εσπότης προέλεγεν αὐτοῖς· «Ὑμεῖς δὲ λήψεσθε δύναμιν, ἐπελθόντος τοῦ ἁγίου Πνεύματος ἐφ' ὑμᾶς.» Τὸ δὲ, «Ἰησοῦς οὔπω ἐδοξάσθη,» ἀντὶ τοῦ, φησὶν, οὔπω παθὼν, καὶ ἀναστὰς, καὶ συνεγείρας ἑαυτῷ πλῆθος νεκρῶν, καὶ ἀναληφθείς. Οὔπω γὰρ παρὰ πᾶσιν ἐπιστεύθη εἶναι ὁ προαιώνιος ἀγαπητὸς Υἱὸς τοῦ Θεοῦ, καὶ ἐδοξάσθη ὡς Θεὸς τῶν πατέρων· τοῦτ' ἔστιν, οὔπω ἡ περὶ αὐτοῦ δόξα ἐβεβαιώθη παρὰ πᾶσι· διὸ λέγει ὕστερον· «Πάτερ, ἐλήλυθεν ἡ ὥρα·» τοῦτ' ἔστι, πάντα πεπλήρωται τὰ περὶ ἐμοῦ ταῖς ἀπαραβάτοις Γραφαῖς προῤῥηθέντα· «∆όξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υἱός σου δοξάσῃ σε.» Ὡς ἂν τοίνυν νοήσῃς τὸ, «Ἰησοῦς οὔπω ἐδοξάσθη.» οὕτως ἂν ἐκλάβοις τὸ, «Οὔπω ἦν Πνεῦμα ἅγιον·» ἐπεὶ μήγε, κἂν μὴ σὺ λέξῃς, φανείης οὐδὲν ἧττον οὕτως ἔχων· ὅτιπερ πρεσβυτερεύει τὰ πρὸ τοῦ ταῦτα οὑτωσὶ φρασθῆναι τοῦ πνεύσαντος αὐτὰ θεϊκοῦ Πνεύματος· ᾧτινι λόγῳ καὶ ἀπόκρισιν, ὡς ψιλὴ ἔννοια, τὸ δὴ λεγόμενον, τρέχοντα παρεξετάσαι, ὑπερβαίνει πᾶσαν ἀναισθησίαν. Ἑτέροις δὲ ἐνοήθη εἰρῆσθαι τὸ, «Ἰησοῦς οὔπω ἐδοξάσθη,» ἢ διὰ τὴν δουλικὴν μορφὴν, ἢν ἔφερεν αὐτὸς, ὅτι οὔπω ἦν ἀναβεβηκυῖα εἰς οὐρανοὺς, ἀπαρχὴ γενομένη τοῖς πιστοῖς τῆς τε ἄλλης πάσης μακαριότητος καὶ μέντοι καὶ τῆς εἰς οὐρανοὺς ἀνόδου ἀπαρχὴ γὰρ Χριστὸς ὡς ἀνωτέρω εἴρηται· ἢ δι' ἡμᾶς, ὧνπερ ἀπαρχὴ κατὰ τὴν ἐνανθρώπησιν αὐτὸς εἶναι γέγραπται· ὃν τρόπον εἴρηται· «Ἐγὼ ἁγιάζω ἐμαυτὸν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ·» καὶ ὡς Παῦλος συνομολογῶν ἐπιστέλλει· «Συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἡμᾶς ἐν Χριστῷ Ἰησοῦ» καὶ πάλιν· «Ἡμῶν δὲ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει.»

ΚΕΦ. ΛΕʹ. Οὐκ ἔχει αὐτοῖς ὑγιῶς καὶ τὸ Παύλῳ Ῥωμαίοις 39.964 γραφὲν, ὅτι·

«Αὐτὸ τὸ Πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις· ὁ δὲ ἐρευνῶν τὰς καρδίας οἶδεν, τί τὸ φρόνημα τοῦ Πνεύματος, ὅτι κατὰ Θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.» Μάλιστα γὰρ ἐσήμηνε τῷ ἔχειν «ἀλαλήτοις,» μὴ ζητεῖσθαι τὰ τοιαῦτα· ἀκατάληπτα γὰρ, φησὶν, καὶ ἄφραστα τῷ δὲ ἔχειν «κατὰ Θεὸν,» μὴ καθ' ἡμᾶς εἶναι ταῦτα, μηδὲ χρῆναι νοεῖσθαι κατὰ τὴν ἀνθρωπίνην συνήθειαν· ὑπερέχει γὰρ πάντα νοῦν καὶ λόγου φύσιν ἐλέγχει. Ἔπειτα οὐκ εἶπεν ἀπολελυμένως, Ἐντυγχάνει, ἢ κατεντυγχάνει καθ' ἡμῶν, καὶ κατὰ ἁγίων· ἀλλ', «Ὑπερεντυγχάνει ὑπὲρ ἡμῶν,» καὶ, «ὑπὲρ ἁγίων.» Τοῦ ἁγίου Πνεύματος ἴδιον, ὡς Θεοῦ, τὸ φιλάνθρωπον. Ὅμως ἐπειδὴ κατὰ ἄνθρωπον ταῦτα, καὶ οὐ θεοπρεπῶς, προφέρουσιν, γνώτωσαν ὀψὲ γοῦν ποτε, ὡς ἐντυχεῖν καὶ τὸ σκοπῆσαι λέγεται· οἷον ὡς εἰώθαμεν λέγειν· Ἐνέτυχον τῇ βίβλῳ· καὶ πλέον τοῦτο κυριωτέρως φαίη τις· τὸ γὰρ πρὸς ἡδονὴν καὶ ἔντευξίν τινες καλοῦσι ποιήσασθαι. Αἰτήσασθαι μᾶλλον ἤπερ ἐντυχεῖν λέγεται. Στεναγμοὺς δὲ ἐνταῦθα τοὺς οἰκτιρμοὺς λέγει. Τὸ οὖν Πνεῦμα, φησὶ, τοῦ Θεοῦ ὑπερσκοπεῖ τὰ ὑπὲρ ἡμῶν οἰκτιρμοῖς ἀκαταλήπτοις· τοσοῦτον γὰρ καὶ τοῦτο μυστικῶς εἰρημένον ὑπερβαίνει τὴν κτίσιν, ὅτι εὐθὺς τῷ καρδιογνώστῃ Θεῷ ὡς μέγα τὸ εἰδέναι τὸ φρόνημα τοῦ ἁγίου Πνεύματος ἀπένειμεν. Ἔπειτα δὲ καὶ ὁ Υἱὸς ὁμοίως ἐντυγχάνει ὑπὲρ ἡμῶν· καὶ ὅμως μέγας, καὶ ἐξουσιαστὴς, καὶ ἀληθινὸς Θεός ἐστιν. Γράφει γὰρ περὶ αὐτοῦ ὁ αὐτὸς ἀπόστολος, Ἑβραίοις μέν· «Πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν·» Ῥωμαίοις δέ· «Χριστὸς Ἰησοῦς ὁ ἀποθανὼν, μᾶλλον δὲ ἐγερθεὶς ἐκ νεκρῶν· ὅς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν.» Ὅτι δὲ τὸ ὄνομα τοῦ Παρακλήτου, καὶ τὸ ἐντυγχάνειν ὑπὲρ ἡμῶν, οὐ κατὰ τὸ δοκοῦν τῇ λέξει καὶ τὴν κοσμικὴν ὁμιλίαν ἐκδέχεσθαι χρὴ, ἔστιν ἐξ ὁμοιοτρόπων ῥημάτων διδαχθῆναι· ὡς ἡνίκα περὶ τοῦ Θεοῦ καὶ Πατρὸς γράφει ἐν πεʹ ψαλμῷ· «Ποίησον μετ' ἐμοῦ σημεῖον εἰς ἀγαθὸν, καὶ ἰδέτωσαν οἱ μισοῦντές με, καὶ αἰσχυνθήτωσαν, ὅτι σὺ, Κύριε, ἐβοήθησάς μοι καὶ παρεκάλεσάς με·» καὶ Παῦλος· «Αὐτὸς δὲ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ὁ Θεὸς καὶ Πατὴρ παρακαλέσει ὑμῶν τὰς καρδίας· 39.965 καὶ ἑτέρωθι·