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“the Spirit testifies to me in every city, saying.” And it is compared to the dominical saying that says: “Behold, I send you out as sheep in the midst of wolves,” with: “So they, being sent out by the Holy Spirit, went down to Seleucia.” 5.22 And it is the same to write: “if you seek a proof of Christ speaking in me”, as to write that: “they said to Paul through the Spirit: do not go up to Jerusalem.” And akin to: “the Son is eternal life” is what was said by Him: “the water that I will give him will become in him a spring of water welling up to eternal life. This he said about the Holy Spirit, whom those who believed in him were to receive,” and to: “for we have become partakers of Christ” is: “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit.” 5.23 And what is said in the Acts in this way is very similar: 5.23 “There appeared to the apostles divided tongues as of fire, and they sat on each one of them, and they were all filled with the Holy Spirit,” and what was said by John: “he will baptize you with the Holy Spirit and with fire” to the oracle given by Moses: “God is a consuming fire;” and by Isaiah: “Behold, the Lord will come like fire.” And it agrees with the saying: “you were circumcised with a circumcision made without hands, in the putting off of the body of sins in the circumcision of Christ” what is written: “circumcision of the heart, in the Spirit.” 5.24 And if it is fitting for the statement of Peter to be said about God: “let each one repent from his wickedness and from the evil way and be baptized into the name of the Lord Jesus, and he will be saved;” then his Spirit is unalterable from God, and from the Master saying to the disciples in these very words: “Wait for the promise of the Father, which you have heard, that John indeed baptized with water for repentance, but you will be baptized with the Holy Spirit.” For this indicates nothing other than what his other mystagogy concerning illumination also does, that indeed the Holy Spirit works and has power for the same things as the name of the Father and of his Son, since he is of the same divinity. 5.25 And the preaching of the Son and of the Holy Spirit is unalterable and equally venerable, as Paul writes to the Romans: “For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you did not receive.” And this has the same indication: “For I will not dare to speak of anything of those which Christ has not accomplished through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Spirit of God,” with: “the Father who dwells in me, he does the works. Believe that I am in the Father and the Father is in me.” 5.26 For observe that just as the Father, so also his Spirit abides with Christ, being inseparable in the divine nature; and that the divine works are done in concord by the ineffable Trinity; and as the Father, being in his own hypostasis, is imaged forth in the Only-begotten, because of the unalterable character of the divinity, that is, of the essence; in the same way also the Only-begotten is in the one Holy Spirit. And how many other things are brought forward concerning the divine Spirit which do not differ from what is written about God and the Father and his Only-begotten Son, some of which are contained in different places of this book, through which the course of the argument has come. 5.27 Since they will no longer say, when questioned in turn, that Eve is from Adam, and the children from her? And how were some written as having been begotten, but she is neither his child, nor the sister of those born, out of forgetfulness? Since it is not possible to show from the paradigm of created things the Monad and incomparable nature, which remains unseen to the mind, and does not endure to be brought forth by hearing and words. For even if some small shadow of likeness, as it were, is somehow found, the greater part escapes, leaving the one who compares somewhere below. For in no way can the paradigm be an identity; but it is safe to say only those things which the Scriptures have taught according to our measure. 5.28 That therefore there is one and only Spirit of the

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«τὸ πνεῦμα διαμαρτύρεταί με κατὰ πόλιν λέγον.» ἀπεικασμένον τε τῷ λέγοντι δεσποτικῷ ῥήματι· «ἰδοὺ ἀποστέλλω ὑμᾶς, ὡς πρόβατα ἐν μέσῳ λύκων,» τό· «οὗτοι μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ πνεύματος τοῦ ἁγίου, κατῆλθον εἰς Σελεύκειαν.» 5.22 καὶ ἴσον τὸ γράφειν· «εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοῖ λαλοῦντος Χριστοῦ», τῷ γράφειν, ὅτι· «ἔλεγον τῷ Παύλῳ διὰ τοῦ πνεύματος· μὴ ἀνάβαινε εἰς Ἰερου σαλήμ.» συγγενές τε τῷ· «ὁ υἱὸς ζωὴ αἰώνιος» τὸ ὑπὸ αὐτοῦ λεχθέν· «τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. τοῦτο δὲ ἔλεγεν περὶ τοῦ ἁγίου πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν,» καὶ τῷ· «μέτοχοι γὰρ τοῦ Χριστοῦ γεγόναμεν» τό· «ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τοῦ ἐπουρανίου, καὶ μετόχους γενηθέντας πνεύματος ἁγίου.» 5.23 καὶ ἔοικεν σφόδρα τὸ ἐν ταῖς πράξεσι τοιῶσδε εἰρημένον· 5.23 «ὤφθησαν τοῖς ἀποστόλοις διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισαν ἐφ' ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήθησαν ἅπαντες πνεύματος ἁγίου», καὶ τὸ ὑπὸ Ἰωάννου λεχθέν· «αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί» τῷ χρησμῳδηθέντι ὑπὸ μὲν Μωυσέως· «ὁ θεὸς πῦρ καταναλίσκον·» ὑπὸ δὲ Ἠσαίου· «ἰδοὺ κύριος ὡς πῦρ ἥξει.» καὶ συνᾴδει τῷ φάναι· «περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώ ματος τῶν ἁμαρτιῶν ἐν τῇ περιτομῇ τοῦ Χριστοῦ» τὸ γεγράφθαι· «περιτομὴ καρδίας ἐν πνεύματι.» 5.24 καὶ εἰ ἐμπρέπει περὶ τοῦ θεοῦ λέγεσθαι τὴν Πέτρου φωνήν· «μετανοήσει ἕκαστος ἀπὸ τῆς κακίας αὐτοῦ καὶ ἀπὸ τῆς ὁδοῦ τῆς πονηρᾶς καὶ βαπτισθήτω εἰς τὸ ὄνομα κυρίου Ἰησοῦ, καὶ σω θήσεται·» ἄρα τῷ θεῷ ἀπαράλλακτον τὸ πνεῦμα αὐτοῦ καὶ ἀπὸ τοῦ τὸν δεσπότην τοῖς μαθηταῖς, αὐτοῖς ὀνόμασι φάναι· «ἀναμείνατε τὴν ἐπαγγελίαν τοῦ πατρός, ἣν ἠκούσατε, ὅτι Ἰω άννης μὲν ἐβάπτισεν ὕδατι εἰς μετάνοιαν, ὑμεῖς δὲ βαπτισθή σεσθε ἐν πνεύματι ἁγίου.» οὐδὲν γὰρ ἕτερον τοῦτο δηλοῖ, ἢ ὅπερ καὶ ἡ ἄλλη αὐτοῦ περὶ τὸ φώτισμα μυσταγωγία, ὅτι δὴ τὰ αὐτὰ ἐνεργεῖ καὶ δύναται τὸ ἅγιον πνεῦμα, ἅπερ τοὔνομα τοῦ πατρὸς καὶ τοῦ παιδὸς αὐτοῦ, ἅτε τῆς αὐτῆς ὑπάρχον θεότητος. 5.25 ἀπαράλλακτόν τε τὸ κήρυγμα τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος καὶ ἐξ ἴσου σεπτόν, ᾗ Παῦλος Ῥωμαίοις γράφει· «εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκη ρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε.» τὴν αὐτὴν ἔνδειξιν ἔχει καὶ τό· «οὐ γὰρ τολμῶ τι λαλεῖν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ εἰς ὑπακοὴν ἐθνῶν λόγῳ καὶ ἔργῳ ἐν δυνάμει σημείων καὶ τερά των, ἐν δυνάμει πνεύματος θεοῦ,» τῷ· «ὁ πατὴρ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα. πιστεύετε, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί.» 5.26 παρατήρει γάρ, ὅτιπερ ὡς ὁ πατήρ, οὕτως καὶ τὸ πνεῦμα αὐτοῦ παρὰ τῷ Χριστῷ μένει, ἀχώριστον ὂν τῇ θείᾳ φύσει· καὶ ὅτι τὰ θεϊκὰ ἔργα ὑπὸ τῆς ἀρρήτου τριάδος ὁμοφρόνως γίνεται· καὶ καθὰ ὁ πατὴρ ἐν ἰδίᾳ ὑποστάσει ὢν ἐξεικονίζεται ἐν τῷ μονογενεῖ, διὰ τὸ ἀπαράλλακτον τῆς θεότητος, τουτέστιν τῆς οὐσίας· τὸν ἴσον τρόπον καὶ ὁ μονογενὴς ἐν τῷ ἑνὶ ἁγίῳ πνεύματι. πόσα δὲ ἄλλα ἐμφέρεται περὶ τοῦ θεϊκοῦ πνεύματος οὐ διαφέροντα πρὸς τὰ γεγραμμένα περὶ τοῦ θεοῦ καὶ πατρὸς καὶ τοῦ μονογενοῦς αὐτοῦ υἱοῦ, ἐξ ὧν τινα διαφόροις τόποις τοῦδε περιέχεται τοῦ βιβλίου, δι' ὧν ἦλθεν ὁ τοῦ λόγου δρόμος. 5.27 ἐπεὶ μή γ' ἔτι ἐροῦσιν ἀντερωτηθέντες, ὅτι ἐκ τοῦ Ἀδὰμ ἡ Εὔα καὶ οἱ ἐξ αὐτῆς παῖδες; καὶ πῶς οἱ μὲν ἐγράφησαν γεννηθέντες, ἡ δὲ οὔτ' αὐτοῦ παῖς, οὔτ' ἀδελφὴ τῶν τεχθέντων ἐκ λήθη; ὁπότε οὐ δυνατὸν παραδειχθῆναι ἐκ παραβολῆς κτισμάτων τὴν μονάδα καὶ ἀσύγκριτον φύσιν, τὴν ἀθέατον μένουσαν τῷ νῷ, ἀκοῇ δὲ καὶ ῥήμασιν οὔτε προοισθῆναι ἀνεχομένην. κἂν γὰρ μικρά τις ὡσεὶ σκιὰ ὁμοιώσεως οἱονείπως. εὑρεθῇ, φεύγει τὸ πλέον ἀφὲν τὸν παρεκβάλλοντα κάτω που. οὐδαμῶς γὰρ τὸ παράδειγμα ταυτότης εἶναι δύναται· ἐκεῖνα δὲ μόνον λέγειν ἀσφαλές, ἅπερ πρὸς τὰ μέτρα ἡμῶν ἐδίδαξαν αἱ γραφαί. 5.28 ὅτι οὖν ἓν καὶ μόνον εἶναι πνεῦμα τοῦ