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For since, as has been said many times, all our salvation has been bestowed in common from the holy Trinity, the Father called us to adoption; the only-begotten, and true, and genuine Son addressed us as brothers; and permitted us to call God our Father; but the Holy Spirit dwelt in us, resounded, taught, having said, Abba. “He,” it says, “will teach you,” and, “He will guide you into all truth.” In addition, He also regenerated, and freed from sin and death, and sanctified, and according to His own goodness showed us as sons of God. Therefore, before being regenerated by Him through baptism, it is not even fitting to say: “Our Father who art in heaven.” And besides this, He cries in our 39.981 hearts, “Abba,” teaching the deaf ears of heretics that it is He who dwells in the faithful. God, according to the text, “I will dwell in them, and walk among them; and I will be their God, and they shall be my people;” according to the Apostle who writes: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you,” But heretics force the text, “For as many as are led by the Spirit of God, these are sons of God,” and other such passages, to be said about our own spirit, not about the Holy Spirit. But the succeeding passage judges it, saying: “For you did not receive a spirit of bondage again to fear, but you received the Spirit of adoption.” For, having our own spirit already, we certainly received in addition the Holy Spirit of adoption.

CHAPTER 40. Having a wilfully hostile and hateful disposition towards the Holy Spirit,

they interpret with an evil mind also that which was said by the Savior in John about Him: “He will glorify Me, for He will take of what is Mine and declare it to you.” For it is not lawful to think of the things of God as one thinks of human things, nor to insult the divine, which in no way resembles us, by the likeness of our words and concepts. He will glorify, then, it says, inasmuch as He will teach you the same things which I taught; and I, what the Father heard; and inasmuch as He will display from His own ineffable majesty also the immensity of My divinity; and not in this way only, but also as it is written: “The Son glorifies the Father;” and, “The light is the glory of the sun;” and as I said: “Glorify Me, Father;” and it was answered to me: “I have glorified you, and will glorify you again.” For He does not praise as creation does, since in divinity and honor they are not distant from each other; nor does He receive and announce, He who administers to us purely from Himself always the divine gifts, and is not separated from the nature of the Father. For just as the giving Son is deprived of nothing, nor is He emptied; so the Holy Spirit does not receive what He does not have, nor does He speak what He hears, being the only one who knows, according to Paul, the things of God; but rather He Himself sends forth wisdom and understanding, from innate divine movements, to those worthy to receive; nor is He taught by another, He who breathes wisdom and knowledge of prophecy into the pure; for His divinity is found to be beyond 39.984 knowledge; for such things are said thus improperly about the ineffable Trinity. Therefore the Savior also said of Himself: “As I hear, I judge;” and John of Him: “He who has received His testimony has certified that God is true. For He whom God has sent speaks the words of God;” which is, He concurs. And the Holy Spirit is glorified both by His communion in all things with the Father and the Son, and by the threats the Son makes concerning Him, that “Every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.

CHAPTER 41. Also the error of the Montanists in these matters; 1. First, that

they rave that there is one person of the three divine hypostases; for Montanus, he says, said: “I am the Father, and the Son, and the Paraclete.” And for the establishment

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Ἐπειδὴ γὰρ, ὡς εἴρηται πολλάκις, κοινῇ παρὰ τῆς ἁγίας Τριάδος πᾶσα ἡμῖν σωτηρία δεδώρηται, ὁ μὲν Πατὴρ εἰς υἱοθεσίαν ἐκάλεσεν· ὁ δὲ μονογενὴς, καὶ ἀληθινὸς, καὶ γνήσιος Υἱὸς ἀδελφοὺς προσηγόρευσεν· ἐπέτρεψεν δὲ ἐπικαλεῖσθαι ἑαυτῶν Πατέρα τὸν Θεόν· τὸ δὲ ἅγιον Πνεῦμα ἐνῴκησεν, ἐνήχησεν, ἐδίδαξεν, εἰρηκὸς, Ἀββά. «Αὐτὸς, φησὶν, διδάξει ὑμᾶς,» καὶ, «Ὁδηγήσει εἰς πᾶσαν ἀλήθειαν.» Προσέτι δὲ καὶ ἀνεγέννησεν, καὶ ἠλευθέρωσεν ἀπὸ ἁμαρτίας καὶ θανάτου, καὶ ἡγίασεν, καὶ υἱοὺς κατ' οἰκείαν ἀγαθότητα ἀνέδειξεν τοῦ Θεοῦ. Τοιγαροῦν πρινὴ παρ' αὐτοῦ ἀναγεννηθῆναι διὰ τοῦ φωτίσματος, οὐδὲ λέγειν ἁρμόττει· «Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς.» Πρὸς δὲ τούτοις κράζει ἐν ταῖς καρδίαις 39.981 ἡμῶν, «Ἀββὰ» τὰς κωφὰς αἱρετικῶν ἀκοὰς διδάσκον, ὅτι αὐτός ἐστιν ὁ ἐνοικῶν τοῖς πιστοῖ. Θεὸς κατὰ τὸ, «Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω· καὶ ἔσομαι αὐτῶν Θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός·» κατὰ τὸν Ἀπόστολον γράφοντα· «Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν,» Αἱρετικοὶ δὲ τὸ. «Ὅσοι Πνεύματι Θεοῦ ἄγονται, οὗτοι υἱοὶ Θεοῦ εἰσιν,» καὶ ὅσα τοιαῦτα, περὶ τοῦ ἰδίου ἡμῶν πνεύματος οὐ περὶ τοῦ ἁγίου Πνεύματος εἰρῆσθαι βιάζονται. Κρίνει δὲ αὐτὸ ἡ ἐπαγωγὴ, ἔχουσα· «Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε Πνεῦμα υἱοθεσίας.» Πάντως γὰρ ἔχοντες ἤδη τὸ ἴδιον ἡμῶν πνεῦμα, προσελάβομεν τὸ τῆς υἱοθεσίας ἅγιον Πνεῦμα.

ΚΕΦ. Μʹ Ἐθελεχθρῶς καὶ φιλαπεχθημόνως ἔχοντες πρὸς τὸ ἅγιον Πνεῦμα,

κακοφρόνως ἐκλαμβάνουσιν καὶ τὸ παρ' Ἰωάννῃ παρὰ τοῦ Σωτῆρος λεχθὲν περὶ αὐτοῦ· «Ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν.» Οὐ γὰρ θέμις, ὡς τὰ ἀνθρώπινα, οὕτω καὶ τὰ τοῦ Θεοῦ νοεῖν, οὐδὲ τῇ ὁμοιότητι τῶν καθ' ἡμᾶς λέξεων καὶ ἐννοιῶν τὸ θεῖον ἐνυβρίζειν, τὸ μηδαμῶς ἡμῖν προσεοικός. ∆οξάσει οὖν, φησὶν, καθὸ τὰ αὐτὰ ὑμᾶς διδάξει, ἅπερ ἐγώ· ἐγὼ δὲ, ἅπερ ἤκουσεν ὁ Πατήρ· καὶ καθὸ ἀπὸ τῆς αὐτοῦ ἀφάτου μεγαλειότητος ἐπιδείξει καὶ τῆς ἐμῆς θεότητος τὸ ἀμέγεθες· καὶ οὐ τούτῳ μόνῳ τῷ τρόπῳ, ἀλλὰ καὶ καθὸ γέγραπται· «Υἱὸς δοξάζει Πατέρα·» καὶ, «∆όξα ἡλίου τὸ φῶς·» καὶ ὡς εἶπον· «∆όξασόν με, Πάτερ·» καὶ ἀπεκρίθη μοι· «Ἐδόξασά σε, καὶ πάλιν δοξάσω.» Οὐ γὰρ ὑμνεῖ ὡς ἡ κτίσις· ἐπειδὴ τῇ θεότητι καὶ τῇ τιμῇ ἀλλήλων μὴ ἀφεστᾶσιν· οὐδὲ λαμβάνον ἀναγγέλλει τὸ οἰκονομοῦν ἡμῖν ἀφ' ἑαυτοῦ καθαρῶς ἀεὶ τὰ θεϊκὰ χαρίσματα, καὶ μὴ διωρισμένον τῇ φύσει τοῦ Πατρός. Ὥσπερ γὰρ ὁ διδοὺς Υἱὸς οὐδενὸς στερεῖται, οὐδὲ κενοῦται· οὕτω τὸ ἅγιον Πνεῦμα οὐ λαμβάνει, ὃ μὴ ἔχει, οὐδὲ ἀκοῦον λαλεῖ, τὸ μόνον εἰδὸς, κατὰ Παῦλον, τὰ τοῦ Θεοῦ· ἐνίησι δὲ μᾶλλον αὐτὸ σοφίαν καὶ σύνεσιν, ἐξ ἐμφύτων θείων κινημάτων, τοῖς ἐπαξίοις τοῦ δέχεσθαι· οὐδὲ παρ' ἑτέρου διδάσκεται, τὸ σοφίαν καὶ γνῶσιν προφητείας τοῖς ἀκεραίοις ἐπιπνέον· ὑπὲρ 39.984 γνῶσιν γὰρ ἡ θεότης αὐτοῦ εὑρίσκεται· καταχρηστικῶς γὰρ οὕτω τὰ τοιαῦτα περὶ τῆς ἀῤῥήτου Τριάδος εἴρηται. Τοιγαροῦν καὶ περὶ ἑαυτοῦ ὁ Σωτὴρ ἔφη· «Καθὼς ἀκούω, κρίνω·» καὶ Ἰωάννης περὶ αὐτοῦ· «Ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν, ὅτι ὁ Θεὸς ἀληθής ἐστιν· ὃν γὰρ ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ·» ὅ ἐστι, συναινεῖ. ∆οξάζεται δὲ καὶ τὸ ἅγιον Πνεῦμα διά τε τῆς πρὸς τὸν Πατέρα καὶ τὸν Υἱὸν περὶ ὅλα κοινωνίας, καὶ δι' ὧν ὁ Υἱὸς περὶ αὐτοῦ ἀπειλεῖ, ὅτι «Πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ εἰς τὸ Πνεῦμα βλασφημία οὐκ ἀφεθήσεται.

ΚΕΦ. ΜΑʹ. Καὶ Μοντανιστῶν ἡ πλάνη ἐν τούτοις· Αʹ. Πρῶτον, ὅτι

ἀπομαντεύονται ἓν πρόσωπον εἶναι τῶν τριῶν θείων ὑποστάσεων· Μοντανὸς γὰρ, φησὶν, εἶπεν· «Ἐγώ εἰμι ὁ Πατὴρ, καὶ ὁ Υἱὸς, καὶ ὁ Παράκλητος.» Καὶ πρὸς σύστασιν