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our Jesus Christ, and God the Father will comfort your hearts.” But they, instead of understanding it this way, say that because he pleads for her, he was named Paraclete; and they add that he is also sent. But first, the name of Paraclete is common to both the Holy Spirit and the Son, as is the nature; just as John has written thus, in the Catholic epistles: “These things I write to you, that you may not sin; but if we also sin, we have a Paraclete with God, Jesus Christ the righteous, and he is the propitiation for our sins.” Observe for now, that in calling Jesus Christ a Paraclete with God, he assigned authority to the Paraclete, as if he himself were being pleaded with; for “He himself,” he says, “is the propitiation;” so that in this way he might show both the self-authority of the Paraclete, and might refer the propitiation to the one Godhead. And again in the Gospel from the Lord: “If you love me, keep my commandments, and I will ask the Father, and he will give you another Paraclete, that he may remain with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; but you know him, because he remains with you, and will be in you. I will not leave you orphans; I am coming to you;” saying another Paraclete, not in substance, but in 39.976 hypostasis. Then the Son's foretelling, “I will send to you from my Father the Spirit of truth,” presented the three hypostases, and that by one good pleasure and agreement the presence of the Holy Spirit came to be, as also in the chapter, “The Father has given me a commandment, what I should say, and what I should speak;” and concerning the Holy Spirit, it was foretold, “He will not speak on his own.” For as the Son, having been sent, is not separated from the Father, so neither is the Holy Spirit. But the addition, “Spirit of truth,” teaches that it is truly the Spirit of God, and not like the ministering ones. And the phrase, “Who proceeds from the Father,” signifies that he has appeared without beginning and consubstantially from the paternal hypostasis; for every procession is accomplished through equals and likes; and distinctly consubstantial was the generation of the Son from God, and the procession of his Spirit. And the saying, “He will teach you all things, and will remind you of all things that I have said to you,” is a command not to disbelieve the Holy Spirit, as was said above, who came after the ascension of Christ and taught; For, he says, his will not be discordant with my mind and teaching; since it is also united and connected with the Godhead; and the teachings of the Holy Trinity are common, and the gifts for salvation; and in the way I spoke of, “The Father has given me a commandment, what I should say, and what I should speak,” it is of agreement that I also say the same concerning the Holy Spirit, that “He will take from what is mine, and will declare it to you.” By saying, “If you love me, keep my commandments, and I will ask the Father, and he will give you another Paraclete,” he almost declared that he himself is also called Paraclete, and that, “If you do not keep,” he says, “my commandments, you are unworthy of the coming of the Holy Spirit, which is not discordant with my epiphany.” And by writing, “The Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; but you know him,” he showed that the worldly, that is, the heretics, cannot receive him, because they do not see him with the eyes of faith, nor do they know him, not glorifying him as God; but those who confess him to be God, have him remaining with them. And the saying, “He will give you,” and, “He remains with you, and will be in you,” signified that both above and below, being indeed God, the Holy Spirit is present everywhere; for if he both remains with us and will be in us, and fills all things, according to Wisdom which says, “The Spirit of the Lord has filled the world;” how was he sent to us? And that even as he was saying these things, it was with him as consubstantial, he himself again persuaded, breathing 39.977 into the

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ἡμῶν Ἰησοῦς Χριστὸς, καὶ ὁ Θεὸς καὶ Πατὴρ παρακαλέσει ὑμῶν τὰς καρδίας.» Οἱ δὲ ἀντὶ τοῦ οὕτω νοεῖν, λέγουσιν διὰ τὸ παρακαλεῖν ὑπὲρ αὐτῆς ὠνομάσθαι Παράκλητον· καὶ ἐπάγουσιν, ὅτι καὶ ἀποστέλλεται. Ἀλλὰ πρῶτον μὲν τῷ τε ἁγίῳ Πνεύματι καὶ τῷ Υἱῷ ἐπίκοινόν ἐστι τοῦ Παρακλήτου τὸ ὄνομα, ὡς καὶ ἡ φύσις· καθὰ Ἰωάννης γέγραφεν οὕτως, ἐν μὲν ταῖς Καθολικαῖς· «Ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρτητε· ἐὰν δὲ καὶ ἁμάρτωμεν, Παράκλητον ἔχομεν πρὸς τὸν Θεὸν Ἰησοῦν Χριστὸν δίκαιον, καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν.» Ἐπιτήρησον δὲ τέως, ὅτι Παράκλητον πρὸς τὸν Θεὸν εἰπὼν Ἰησοῦν Χριστὸν, τῷ Παρακλήτῳ τὴν ἐξουσίαν ἀπένειμεν, ὡς αὐτοῦ παρακαλουμένου· «Αὐτὸς, γὰρ,» φησὶν, «ἱλασμός ἐστιν·» ἵν' οὕτω καὶ τὸ αὐτεξούσιον τοῦ Παρακλήτου δείξῃ, καὶ εἰς τὴν μίαν θεότητα τὸν ἱλασμὸν ἀναγάγῃ. Καὶ πάλιν ἐν Εὐαγγελίῳ ἀπὸ τοῦ ∆εσπότου· «Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσατε, κἀγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ' ὑμῶν εἰς τὸν αἰῶνα, τὸ Πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ, οὐδὲ γινώσκει αὐτό· ὑμεῖς δὲ γινώσκετε αὐτὸ, ὅτι παρ' ὑμῖν μένει, καὶ ἐν ὑμῖν ἔσται. Οὐκ ἀφήσω ὑμᾶς ὀρφανούς· ἔρχομαι πρὸς ὑμᾶς·» ἄλλον Παράκλητον φήσας, οὐ κατ' οὐσίαν, ἀλλὰ καθ' 39.976 ὑπόστασιν. Ἔπειτα δὲ τὸ προειπεῖν τὸν Υἱὸν, «Πέμψω ὑμῖν παρὰ τοῦ Πατρός μου τὸ Πνεῦμα τῆς ἀληθείας,» παρέστησεν τὰς τρεῖς ὑποστάσεις, καὶ ὡς εὐδοκίᾳ καὶ συμφωνίᾳ μιᾷ ἡ τοῦ ἁγίου Πνεύματος ἐγένετο παρουσία, ὡς καὶ ἐν τῷ κεφαλαίῳ τῷ, «Ὁ Πατὴρ ἐντολήν μοι δέδωκεν, τί εἴπω, καὶ τί λαλήσω·» καὶ περὶ τοῦ ἁγίου Πνεύματος, «Ἀφ' ἑαυτοῦ οὐ λαλήσει,» προελέχθη. Ὡς γὰρ οὐκ ἀπέζευκται τοῦ Πατρὸς ὁ Υἱὸς πεμφθεὶς, οὕτως οὐδὲ τὸ ἅγιον Πνεῦμα. Τὸ δὲ προσκεῖσθαι, «Πνεῦμα τῆς ἀληθείας,» διδάσκει ἀληθῶς αὐτὸ Πνεῦμα εἶναι τοῦ Θεοῦ, καὶ οὐχ ὡς τὰ λειτουργικά. Τὸ δὲ ἔχειν, «Ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται,» σημαίνει, ὡς ἀνάρχως καὶ ὁμοουσίως ἐκ τῆς πατρικῆς ὑποστάσεως ἐξεφάνη· πᾶσα γὰρ πρόοδος διὰ τῶν ἴσων καὶ ὁμοίων ἐπιτελεῖται· καὶ διαφερόντως ὁμοουσίως ἐγένετο ἡ ἀπὸ τοῦ Θεοῦ γέννησις τοῦ Υἱοῦ, καὶ ἐκπόρευσις τοῦ Πνεύματος αὐτοῦ. Τὸ δὲ, «Ἐκεῖνος ὑμᾶς διδάξει πάντα, καὶ ὑπομνήσει ὑμᾶς πάντα, ἃ εἶπον ὑμῖν,» παράγγελμά ἐστιν μὴ ἀπιστῆσαι τῷ ἁγίῳ Πνεύματι, ὡς ἀνωτέρω εἴρηται, ἐλθόντι μετὰ τὴν ἀνάληψιν τοῦ Χριστοῦ καὶ διδάσκοντι· Οὐκ ἀπᾴδουσα γὰρ, φησὶν, τῆς ἐμῆς γνώμης καὶ διδασκαλίας ἔσται ἡ αὐτοῦ· ἐπειδὴ καὶ τῇ θεότητι ἡνωμένως καὶ ἐχομένως ἔχει· κοινὰ δὲ τῆς ἁγίας Τριάδος τὰ διδάγματα, καὶ τὰ πρὸς σωτηρίαν δωρήματα· καὶ ᾧ εἶπον τρόπῳ τὸ, «Ὁ Πατὴρ ἐντολήν μοι δέδωκεν, τί εἴπω, καὶ τί λαλήσω,» ἔστιν δὲ ὅτι συμφωνίας τῷ αὐτῷ φημὶ καὶ περὶ τοῦ ἁγίου Πνεύματος, ὅτι «Ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν.» Τῷ δὲ εἰπεῖν, «Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολάς μου τηρήσατε, κἀγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν,» ἐδήλωσεν μονονουχὶ καὶ ἑαυτὸν Παράκλητον ὀνομάζεσθαι, καὶ ὡς, Εἰ μὴ φυλάξητε, φησὶν, τὰς ἐμὰς ἐντολὰς, ἀνάξιοι τῆς τοῦ ἁγίου Πνεύματος ἐπιφοιτήσεως τυγχάνετε, ἥτις οὐκ ἀπᾴδει τῆς ἐμῆς ἐπιφανείας. Τὸ δὲ γράφειν, «Τὸ Πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ, οὐδὲ γινώσκει αὐτό· ὑμεῖς δὲ γινώσκετε αὐτὸ,» ἔδειξεν, ὅτι οἱ μὲν κοσμικοὶ, τοῦτ' ἔστιν αἱρετικοὶ, οὐ δύνανται λαβεῖν αὐτὸ, ὅτι οὐ θεωροῦσιν αὐτὸ τοῖς τῆς πίστεως ὀφθαλμοῖς, οὐδὲ γινώσκουσιν αὐτὸ, μὴ δοξάζοντες ὡς Θεόν· οἱ δὲ ὁμολογοῦντες αὐτὸ εἶναι Θεὸν, ἔχουσιν αὐτὸ μένον παρ' αὐτοῖς. Τὸ δὲ ἔχειν, «∆ώσει ὑμῖν,» καὶ, «Παρ' ὑμῖν μένει, καὶ ἐν ὑμῖν ἔσται,» ἐσήμανεν, ὡς καὶ ἄνω καὶ κάτω, ἅτε δὴ Θεὸς, πανταχοῦ παρὸν τὸ ἅγιον Πνεῦμά ἐστιν· εἰ γὰρ καὶ παρ' ἡμῖν μένει καὶ ἐν ἡμῖν ἔσται, καὶ πάντα πληροῖ, κατὰ τὴν σοφίαν λέγουσαν· «Πνεῦμα Κυρίου πεπλήρωκεν τὴν οἰκουμένην·» πῶς ἡμῖν ἀπεστάλη; Ὅτι δὲ καὶ λέγοντος αὐτοῦ ταῦτα, μετ' αὐτοῦ ἦν ὡς ὁμοούσιον, πάλιν αὐτὸς ἔπεισεν, ἐμφυ 39.977 σήσας εἰς τὰ