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faces of the apostles and saying, "Receive the Holy Spirit," as has been said before. But the words, "I will not leave you orphans; I am coming to you," taught that just as the Spirit of God was in all things even before His known sojourn, so also after the ascension the Son, the hypostases being in one uncircumscribed divinity and will, not being Himself both and the Spirit of God as Montanus thought, and he especially relies on this part of Scripture, not seeing, nor hearing, that one speaks about another and another person: "I will ask the Father, and he will send another Paraclete"; but as being present with the Spirit, of His own substance, just as the Father is also always everywhere. Not, however, now coming a second time, in the way He often signified His future second coming in judgment. And it was well to say: "He will testify about me." The truth, he says, about the truth, and the Lord about the Lord, in the same way He said of the Father: "And the Father who sent me testifies about me." All these things, and above all the Master's saying, "I will ask the Father," which is irreproachable, and ought not to be understood according to worldly custom, Macedonius passed over, and ran to and rejoiced in "He will send." Let him have an answer to such statements about the Holy Spirit, which he himself, when asked, will give on account of the Holy Scriptures concerning the Son; and knowing this, that especially the one speaking, or sending, is not in every way greater than the one hearing, or being sent; but one is often found sending an equal and one of the same honor; and it is not unlikely among men, that the creator of every kind of art is also better than the one who seems to say something to him, or to send him. Then also that the only-begotten God the Word was sent by the Father, or the Spirit, as he himself says in Isaiah: "I am the first, and I am for ever; my hand laid the foundation of the earth, and my right hand established the heaven." And after other things he adds: "And now the Lord has sent me, and his Spirit." So the Spirit of God and the Father is not sent according to the sending of apostles or prophets, but as His Spirit; and not even by moving from place to place, since neither is the Father, whose Spirit He is by hypostasis, circumscribed by limits.

CHAP. 39. Still belittling, and by their own evil adulterating the things

concerning the Holy Spirit, they reproach him also for another divine philanthropy, which Paul 39.980 wrote, saying: "God has sent forth his Spirit into our hearts, crying, 'Abba, Father.'" And "sent forth" signifies the harmony, as was said before; but the crying in our hearts, "Abba," which is interpreted "Father," displays the compassion of the Holy Spirit, providing for us an intimacy with God the Father by speaking this word on our behalf and for our sake, we being then still infants, and fed with milk, and without boldness, both on account of the ancient disobedience and the forsaking of the living God, and on account of the evil indifference of our life and being found unworthy to utter such an address; in the same way the Son in the economy undertook all our things for our sake. Indeed, in what follows he both called the Holy Spirit God, and showed that through his aforementioned voice we are set free, adopted as sons, and inherit the heavenly things. For immediately after saying, "Abba, Father," he adds: "So you are no longer a slave, but a son; and if a son, then an heir through God;" of the Holy Spirit who cries out for us. And that the aforementioned voice is on our behalf, the same wrote to the Romans: "But if by the Spirit you put to death the deeds of the body, you will live; for all who are led by the Spirit of God are sons of God; for you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, 'Abba, Father.'"

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πρόσωπα τῶν ἀποστόλων καὶ εἰπών· «Λάβετε Πνεῦμα ἅγιον,» ὡς προείρηται. Τὸ δὲ, «Οὐκ ἀφήσω ὑμᾶς ὀρφανούς· ἔρχομαι πρὸς ὑμᾶς,» ἐδίδαξεν, ὡς ὃν τρόπον τὸ Πνεῦμα τοῦ Θεοῦ ἦν καὶ πρὸ τῆς γνωστῆς αὐτοῦ ἐπιδημίας ἐν πᾶσιν, οὕτω καὶ μετὰ τὴν ἀνάληψιν ὁ Υἱὸς, ἐν ἀπεριγράφῳ μιᾷ θεότητι καὶ θελήσει τῶν ὑποστάσεων οὐσῶν, οὐκ αὐτὸς ὢν ἄμφω καὶ Πνεῦμα τοῦ Θεοῦ ὡς ἐνόησεν Μοντανὸς, καὶ τούτῳ μάλιστα ἐπερείδεται τῷ μέρει τῆς Γραφῆς, μὴ βλέπων, μηδ' ἀκούων, ὡς ἄλλος περὶ ἄλλου καὶ ἄλλου προσώπου λέγει· «Ἐρωτήσω τὸν Πατέρα, καὶ πέμψει ἄλλον Παράκλητον»· ἀλλ' ὡς σὺν τῷ Πνεύματι παρὼν ἰδιοσύστατος, καθά ἐστιν ἀεὶ πανταχοῦ καὶ ὁ Πατήρ. Οὐ μέντοι ἐκ δευτέρου ἤδη ἐλθὼν, ᾗ πολλάκις καὶ τὴν ἐσομένην ἐν τῇ κρίσει δευτέραν ἄφιξιν αὐτοῦ ἐσήμανεν. Εὖ δὲ καὶ τὸ φάναι· «Ἐκεῖνος περὶ ἐμοῦ μαρτυρήσει.» Ἡ ἀλήθεια, φησὶν, περὶ τῆς ἀληθείας, καὶ ὁ Κύριος περὶ τοῦ Κυρίου, ὃν τρόπον περὶ τοῦ Πατρὸς εἶπεν· «Καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με Πατήρ.» Ταῦτα πάντα, καὶ πρὸ ὅλων τὸ λέγειν τὸν ∆εσπότην, «Ἐρωτήσω τὸν Πατέρα,» ὅπερ ἀνεπίληπτόν ἐστιν, οὐ κατὰ κοσμικὴν συνήθειαν νοεῖσθαι ὀφεῖλον, Μακεδόνιος παρεὶς, τῷ «Πέμψει» προσέδραμεν καὶ προσεχάρη. Ἐχέτω δὲ ἀπόκρισιν πρὸς τὰς τοιαύτας περὶ τοῦ ἁγίου Πνεύματος φωνὰς, ἢν αὐτὸς ἐρωτώμενος δώσει ἕνεκα τῶν περὶ τοῦ Υἱοῦ κειμένων ἁγίων Γραφῶν· καὶ τοῦτο γινώσκων, ὅτι μάλιστα μὲν οὐ πάντως ὁ λέγων, ἢ πέμπων, μείζων τοῦ ἀκούοντος, ἢ πεμπομένου καθέστηκεν· ἀλλὰ τὸν ἴσον καὶ ὁμότιμον πολλάκις εὑρίσκεταί τις ἀποστέλλων· οὐκ ἀπεικὸς δὲ ἐν ἀνθρώποις, τὸν παντοίας τέχνης δημιουργὸν, καὶ ἀμείνονα τυγχάνειν τοῦ δοκοῦντός τι λέγειν αὐτῷ, ἢ πέμπειν αὐτόν. Ἔπειτα ὅτι καὶ ὁ μονογενὴς Θεὸς Λόγος ἐπέμφθη παρὰ τοῦ Πατρὸς, ἢ τοῦ Πνεύματος, ὡς αὐτὸς παρὰ Ἡσαΐᾳ λέγει· «Ἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα· ἡ χείρ μου ἐθεμελίωσεν τὴν γῆν, καὶ ἡ δεξιά μου ἐστερέωσεν τὸν οὐρανόν.» Καὶ μεθ' ἕτερα ἐπιφέρει· «Καὶ νῦν Κύριος ἀπέσταλκέν με, καὶ τὸ Πνεῦμα αὐτοῦ.» Ὥστε οὐ πέμπεται κατὰ τὴν ἀποστόλων ἢ προφητῶν ἀποστολὴν τὸ Πνεῦμα τοῦ Θεοῦ καὶ Πατρὸς, ἀλλ' ὡς Πνεῦμα αὐτοῦ· καὶ οὐδὲ μεταβατικῶς, ἐπειδὴ οὐδὲ ὁ Πατὴρ, οὗ τῆς ὑποστάσεως Πνεῦμά ἐστιν, πέρασι περιγέγραπται.

ΚΕΦ. ΛΘʹ. Ἔτι σμικρύνοντες, καὶ τῷ ἑαυτῶν κακῷ κατακιβδηλεύοντες τὰ

περὶ τοῦ ἁγίου Πνεύματος, ὀνειδίζουσιν αὐτῷ καὶ ἄλλην θεϊκὴν φιλανθρωπίαν, ἣν Παῦλος 39.980 ἔγραψεν, εἰπών· «Ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα αὐτοῦ ἐν ταῖς καρδίαις ἡμῶν, κράζον· Ἀββὰ, ὁ Πατήρ.» Τὸ δὲ «Ἐξαπέστειλεν» τὴν συμφωνίαν. ὡς προελέχθη, σημαίνει· τὸ δὲ ἐν ταῖς καρδίαις ἡμῶν κράζειν, Ἀββὰ, ὃ ἑρμηνεύεται «Πατὴρ,» τὴν τοῦ ἁγίου Πνεύματος εὐσπλαγχνίαν παρίστησιν, οἰκειότητα ἡμῖν παρέχουσαν πρὸς τὸν Θεὸν καὶ Πατέρα ἐν τῷ ἀνθ' ἡμῶν καὶ ὑπὲρ ἡμῶν ταύτην εἰρηκέναι τὴν φωνὴν, τῶν τότε νηπίων ἔτι τυγχανόντων, καὶ γάλακτι τρεφομένων, καὶ ἀπαῤῥησιάστων, διά τε τὴν ἀρχαίαν παρακοὴν καὶ τὸ καταλεῖψαι Θεὸν ζῶντα, διά τε τὴν κακὴν τοῦ βίου ἀδιαφορίαν καὶ τὸ ἀνάξιον εὑρίσκεσθαι τοιαύτην ῥῆξαι πρόσρησιν· ὃν τρόπον καὶ ὁ Υἱὸς ἐν τῇ οἰκονομίᾳ δι' ἡμᾶς πάντα τὰ ἡμῶν ἀνεδέξατο. Ἀμέλει διὰ τῶν ἐφ' ἑξῆς καὶ Θεὸν εἶπεν τὸ ἅγιον Πνεῦμα, καὶ ἔδειξεν, ὡς διὰ τῆς προλεχθείσης αὐτοῦ φωνῆς ἐλευθερούμεθα, υἱοθετούμεθα, καὶ τῶν ἐπουρανίων κληρονομοῦμεν. Ἐπάγει γὰρ εὐθὺς μετὰ τὸ εἰπεῖν, Ἀββὰ, ὁ Πατήρ· «Ὥστε οὐκ ἔτι εἶ δοῦλος, ἀλλὰ υἱός· εἰ δὲ υἱὸς, καὶ κληρονόμος διὰ Θεοῦ·» τοῦ κράζοντος ἡμῖν ἁγίου Πνεύματος. Ὅτι δὲ ἀνθ' ἡμῶν ἡ προλεχθεῖσά ἐστιν φωνὴ, ὁ αὐτὸς Ῥωμαίοις ἐπέστειλεν· «Εἰ δὲ Πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε· ὅσοι γὰρ Πνεύματι Θεοῦ ἄγονται, οὗτοι υἱοὶ Θεοῦ εἰσιν· οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε Πνεῦμα υἱοθεσίας ἐν ᾧ κράζομεν· Ἀββὰ, ὁ Πατήρ.»