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But Chrysostom, they say, a theologian, says, "Christ came to us, gave us the Spirit from himself and took up our body"˙ and again, "so that the body of Christ became a temple of the divine power on earth, you too may become a temple in his likeness˙ for you receive the Spirit sent forth from him˙ therefore just as in knowing Christ you knew God, so too in receiving the Spirit of Christ you have received God".

(p. 272) Now concerning the knowledge, it is clear from the text itself; but concerning the sending and the giving we have spoken before. Nevertheless, we must first consider here what indeed the Father Chrysostom says is the Spirit that is received and given, the very essence and hypostasis of the Spirit or the grace and the energy? But lest we weary ourselves investigating, let us put forward this very golden theologian as an interpreter of what is now being sought by us. For he, in his sermon On the Spirit, says, "the gift is sent, the Spirit is not sent forth." And having heard John the Forerunner and Baptist say concerning Christ that he did not receive the Spirit by measure from the Father, "for the Father does not give the Spirit by measure," he says, "but has given all things into his hand," explaining this, he himself says: "Spirit here means the energy; for this is what is divided. For all of us have received the energy of the Spirit by measure, but he received the whole, entire energy; but if his energy is immeasurable, much more so is the essence." And elsewhere again, putting forth for explanation that passage from the psalm, "grace is poured out on your lips," he says, "do you see that the discourse is about the economy?" And a little later: for he says that grace here is that which came upon the flesh; for all grace was poured out into that temple; "for the Father does not give the Spirit to him by measure." But we have some small thing and a drop from that grace; "for from his fullness," he says, "we have all received," as one might say, from the overflowing, from the abundance. And again, he did not say "I give the Spirit," but "I will pour out from my Spirit on all flesh." And the grace given in so many regions of the world is a certain part of the gift and a pledge; "for having given," he says, (p. 274) "the pledge of the Spirit in our hearts." He means the part of the energy, for surely the Paraclete is not divided."

Therefore, that temple both received this energy and Christ provides it from himself to the worthy. But you, now hearing the golden-mouthed one say, "Christ gave to us," recall also those words which we have already spoken, that God and the existence of God is not in relation to another, nor is it given to anyone; but is also uncaused, having as his own cause him from whom he uncausedly exists, but not existing from him through a cause. And just as God and the existence of God is uncaused, so what has come to be through a cause is common both to the uncaused himself and to those who uncausedly exist from him. Wherefore, though it has often been said both by the God-man Logos and consecutively by the God-bearers that the Spirit is sent and given by the Son, it is nowhere said without a cause, nor without the person of the receiver, for whom he is also sent; but always joined to the causes he has delivered it, first the one who is alone both God and theologian, who also posited the procession absolutely without any cause, and then also all who speak through him, from whom we are taught that the hypostasis of the all-holy Spirit is not also from the Son, nor is this given, nor is it received by anyone, but rather the divine grace and the energy. And if, indeed, not all of them, nor always, make mention of the persons or of the causes, it is not as if they do not think this way, but because these things have been said often and are henceforth confessed as being so.

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Ἀλλ᾿ ὁ Χρυσόστομος, φασί, θεολόγος, «ἦλθε» φησίν «ὁ Χριστός πρός ἡμᾶς, ἔδωκεν ἡμῖν τό ἐξ αὐτοῦ Πνεῦμα καί ἀνέλαβε τό ἡμέτερον σῶμα»˙ καί πάλιν, «διά τό γενέσθαι ναόν τῆς θείας δυνάμεως ἐπί γῆς τό σῶμα τοῦ Χριστοῦ, γίνῃ καί σύ ναός καθ᾿ ὁμοίωσιν αὐτοῦ˙ δέχῃ γάρ ἐκπεμπόμενον παρ᾿ αὐτοῦ τό Πνεῦμα˙ ὥσπερ οὖν Χριστόν ἐπιγνούς ἐπέγνως Θεόν οὕτω δή καί Πνεῦμα Χριστοῦ ἐδέξω Θεόν».

(σελ. 272) Περί μέν οὖν τῆς ἐπιγνώσεως αὐτόθεν δῆλον˙ περί δέ τῆς ἀποστολῆς καί τῆς δόσεως καί πρότερον εἰρήκαμεν. ∆εῖ δ᾿ ὅμως κἀνταῦθα πρῶτον συνιδεῖν, τί ποτ᾿ ἄρα Πνεῦμά φησιν ὁ Χρυσόστομος Πατήρ λαμβανόμενόν τε καί διδασκόμενον, αὐτήν τήν οὐσίαν καί τήν ὑπόστασιν τοῦ Πνεύματος ἤ τήν χάριν καί τήν ἐνέργειαν; Ἀλλ᾿ ἵνα μή κάμνωμεν ἀνερευνῶντες, αὐτόν τοῦτον τόν χρυσοῦν θεολόγον ἑρμηνέα προβαλώμεθα καί τοῦ νῦν ζητουμένου παρ᾿ ἡμῶν˙ οὗτος γάρ ἐν μέν τῷ Περί τοῦ Πνεύματος λόγῳ, «ἡ δωρεά», φησί, «πέμπεται, τό Πνεῦμα οὐκ ἀποστέλλεται». Ἰωάννου δέ τοῦ προδρόμου καί βαπτιστοῦ λέγοντος ἀκηκοώς περί Χριστοῦ, ὡς οὐκ ἐκ τοῦ μέτρου παρά τοῦ Πατρός ἔλαβε τό Πνεῦμα, «οὐ γάρ ἐκ μέτρου», φησί, «δίδωσι τό Πνεῦμα ὁ Πατήρ», ἀλλά πάντα δέδωκεν ἐν τῇ χειρί αὐτοῦ», ἐξηγούμενος αὐτός φησι˙ «Πνεῦμα ἐνταῦθα τήν ἐνέργειαν λέγει˙ αὕτη γάρ ἐστιν ἡ μεριζομένη. Πάντες γάρ ἡμεῖς μέτρῳ τήν ἐνέργειαν τοῦ Πνεύματος ἐλάβομεν, ἐκεῖνος δέ ὁλόκληρον ἔλαβε πᾶσαν τήν ἐνέργειαν˙ εἰ δέ ἡ ἐνέργεια αὐτοῦ ἀμέτρητος, πολλῷ μᾶλλον ἡ οὐσία». Καί ἀλλαχοῦ πάλιν ἐκεῖνο τό ψαλμικόν εἰς ἐξήγησιν προθείς, «ἐξεχύθη χάρις ἐν χείλεσί σου», «ὁρᾷς», φησίν, «ὅτι περί τῆς οἰκονομίας ὁ λόγος»; Καί μετ᾿ ὀλίγα˙ τήν χάριν γάρ φησιν ἐνταῦθα τήν ἐλθοῦσαν ἐπί τήν σάρκα˙ πᾶσα γάρ ἡ χάρις ἐξεχύθη εἰς τόν ναόν ἐκεῖνον˙ "οὐ γάρ ἐκ μέτρου δίδωσιν ἐκείνῳ τό Πνεῦμα ὁ Πατήρ". Ἡμεῖς δέ, μικρόν τι καί ρανίδα ἀπό τῆς χάριτος ἐκείνης ἔχομεν˙ "ἐκ τοῦ πληρώματος γάρ, φησίν", "αὐτοῦ ἡμεῖς πάντες ἐλάβομεν", ὡς ἄν εἴποι τις, ἐκ τοῦ ὑπερβλύζοντος, ἐκ τοῦ περιττεύοντος. Καί πάλιν, οὐκ εἶπε "δίδωμι τό Πνεῦμα", ἀλλ᾿ ἐκχεῶ ἀπό τοῦ Πνεύματός μου ἐπί πᾶσαν σάρκα". Καί ἡ ἐν τοσούτοις τοῦ κόσμου κλίμασι διδομένη χάρις μέρος τι τῆς δωρεᾶς ἐστι καί ἀρραβών˙ "δούς γάρ", φησί, (σελ. 274) "τόν ἀρραβῶνα τοῦ Πνεύματος ἐν ταῖς καρδίαις ἡμῶν". Τό μέρος λέγει τῆς ἐνεργείας, οὐ γάρ δή ὁ παράκλητος μερίζεται».

Τήν γοῦν ἐνέργειαν ταύτην καί ὁ ναός ἐκεῖνος ἔλαβε καί τοῖς ἀξίοις παρ᾿ ἑαυτοῦ παρέχει ὁ Χριστός. Σύ δ᾿ ἐνταῦθα νῦν ἀκούων τοῦ χρυσορρήμονος λέγοντος, «ὁ Χριστός ἔδωκεν ἡμῖν», ἀναμνήσθητι καί τῶν λόγων ἐκείνων, οὕς φθάσαντες εἰρήκαμεν, ὅτι Θεός καί Θεοῦ ὕπαρξις πρός ἕτερον οὐκ ἔστιν, οὐδέ δόδοταί τινι˙ ἀλλά καί ἀναίτιός ἐστιν, αὐτόν αἰτίαν ἔχων τόν ἐξ οὗ ὑπάρχει ἀναιτίως, ἀλλ᾿ οὐκ ἐξ αὐτοῦ ὑπάρχων δι᾿ αἰτίαν. Ὥσπερ δέ Θεός καί Θεοῦ ὕπαρξις ἀναίτιος, οὕτω τό δι᾿ αἰτίαν γεγονός κοινόν αὐτῷ τε τῷ ἀναιτίῳ καί τοῖς ἀναιτίοις ἐξ αὐτοῦ ὑπάρχουσι. ∆ιό πολλάκις εἰρημένον καί παρά τοῦ θεανθρώπου Λόγου καί καθεξῆς παρά τῶν θεοφόρων πέμπεσθαί τε καί δίδοσθαι παρά τοῦ Υἱοῦ τό Πνεῦμα, οὐδαμοῦ χωρίς αἰτίας εἴρηται, οὐδ᾿ ἄνευ προσώπου τοῦ λαμβάνοντος, δι᾿ ὅν καί πέμπεται˙ ἀλλ᾿ ἀεί συνεζευγμένον ταῖς αἰτίαις ἀποδέδωκε πρῶτον μέν ὁ μόνος καί Θεός καί θεολόγος, ὅς καί τό ἐκπορευόμενον ἀπολύτως ἔθηκε χωρίς ἡστινοσοῦν αἰτίας, ἔπειτα δέ καί οἱ δι᾿ αὐτοῦ λαλοῦντες ἅπαντες, παρ᾿ ὧν ἡμεῖς διδασκόμεθα μή τήν ὑπόστασιν τοῦ παναγίου Πνεύματος εἶναι καί ἐκ τοῦ Υἱοῦ, μηδέ δίδοσθαι ταύτην, μηδέ λαμβάνεσθαι παρ᾿ οὐδενός, ἀλλά τήν θείαν χάριν καί τήν ἐνέργειαν. Εἰ δ᾿ ἄρα καί μή πάντες, μηδ᾿ ἀεί μέμνηνται τῶν προσώπων ἤ τῶν αἰτιῶν, οὐχ ὡς μή οὕτω φρονοῦντες, ἀλλ᾿ ὡς πολλάκις εἰρημένων καί ὡς ἐντεῦθεν ὁμολογουμένων ὄντων.