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they pretend to bring this forward, thinking beyond all simplicity, what the Son wonderfully said: "I am in the Father, and the Father is in me;" and, "I and my Father will come, and we will make our abode with him;" and, "I and the Father are one;" and, "He who has seen me has seen the Father;" and, "The Paraclete, whom the Father will send in my name." And all these things, as has been said above, indicate one and one and one person in his own proper subsistence in one divinity and harmony. For he did not say, I and the Father am one, but, "we are one." And these things accuse their folly and evil doctrine. B'. Second, that when the Apostle wrote to the Corinthians in the first Epistle: "whether prophecies, they will be done away; whether tongues, they will cease; whether knowledge, it will be done away. For we know in part, and we prophesy in part; but when that which is perfect has come, then that which is in part will be done away;" they say that Montanus has come, and has possessed the perfection of the Paraclete, that is, of the Holy Spirit; not paying attention to what is added. For it has immediately: "When I was a child, I spoke as a child, I thought as a child; when I became a man, 39.985 I put away childish things. For now we see through a mirror, in a riddle; but then face to face. Now we know in part; but then we shall know fully, even as we have been fully known." That is: What we now believe to be from hearing the Scriptures, after the resurrection we will see with our sight, and we will know by the reality, when partial knowledge has ceased; for knowledge which is from hearing is a part of the knowledge from sight and experience. For example, now by hearing we believe concerning the second coming of the Lord, and concerning his judgment seat, and the thrice-blessed voice: "Come, you blessed of my Father, inherit the kingdom prepared for you;" then we will learn by sight and experience. Now by hearing we believe concerning the holy angels; then we shall see them ministering face to face. Now by hearing we believe, "What eye has not seen, and ear has not heard, and has not entered into the heart of man, whatever God has prepared for those who love him;" then the worthy will not only see, but also come into the enjoyment of them. For the heavenly things which are now below, unseen by the eye of our soul, the future life will make manifest. But Christ said, he says: "I still have many things to say to you, but you cannot bear them now; but when he comes, the Spirit of truth, he will guide you into all the truth;" and, "He will not speak on his own, but will take from what is mine, and will declare it to you;" and, "He will glorify me;" and again: "I will not leave you orphans; I am coming to you." So he came, forsooth, when Montanus did. But not so; may it not be! since, according to this unintelligible argument of theirs, it is found that before Montanus, both those who had Christ, and the apostles who received their order from God, and had Christ speaking in them, and the Spirit of God dwelling in them, and through the laying on of hands also bestowed it upon others according to his will, and taught with boldness, and were believed by all and not, like Montanus, disbelieved; and those who heard, "As many of you as were baptized into Christ have put on Christ," did not have Christ and the Holy Spirit. But the aforementioned sayings of the Savior present the equal honor, and the teaching consonant with him, of the Holy Spirit. And what "I am coming to you" means, has been said above; for we had, and the worthy also have, perfectly both Christ who said, "I am coming to you," and the Holy Spirit, concerning whom he said, "When he comes." For the Lord was not doing something imperfect, when breathing after the resurrection upon the faces of the apostles, and saying, "Receive the Holy Spirit;" nor was he lying, either when he himself said, "Because he abides with you, and is in you;" or the Apo- 39.988 -stle writing, "Do you not know that you are the temple of God, and the

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δῆθεν τούτου προφέρουσιν, πάσης ἰδιωτείας ἐπέκεινα νοοῦντες, ὅπερ θαυμασίως εἶπεν ὁ Υἱός· «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·» καὶ, «Ἐλευσόμεθα ἐγὼ καὶ ὁ Πατήρ μου, καὶ μονὴν παρ' αὐτῷ ποιήσομεν·» καὶ, «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·» καὶ, «Ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν Πατέρα·» καὶ, «Ὁ Παράκλητος, ὃν πέμψει ὁ Πατὴρ ἐν τῷ ἐμῷ ὀνόματι.» Ταῦτα δὲ πάντα, ὡς καὶ ἀνωτέρω εἴρηται, ἓν καὶ ἓν καὶ ἓν πρόσωπον ἰδιοσυστάτως δηλοῖ ἐν μιᾷ θεότητι καὶ συμφωνίᾳ. Οὐ γὰρ εἶπεν· Ἐγὼ καὶ ὁ Πατὴρ ἕν εἰμι, ἀλλὰ, «Ἕν ἐσμεν.» Καὶ κατηγορεῖ ταῦτα τῆς ἀνοίας αὐτῶν καὶ κακοδοξίας. Βʹ. ∆εύτερον, ὅτι τοῦ Ἀποστόλου γράψαντος Κορινθίοις ἐν τῇ πρώτῃ Ἐπιστολῇ· «Εἴτε προφητεῖαι καταργηθήσονται, εἴτε γλῶσσαι παύσονται, εἴτε γνῶσις καταργηθήσεται· ἐκ μέρους γὰρ γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν· ὅταν δὲ ἔλθῃ τὸ τέλειον, τότε τὸ ἐκ μέρους καταργηθήσεται·» ἐκεῖνοι λέγουσιν τὸν Μοντανὸν ἐληλυθέναι, καὶ ἐσχηκέναι τὸ τέλειον τὸ τοῦ Παρακλήτου, τοῦτ' ἔστιν τὸ τοῦ ἁγίου Πνεύματος· οὐ προσέχοντες τοῖς προσκειμένοις. Ἔχει γὰρ εὐθύς· «Ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνὴρ, 39.985 κατήργηκα τὰ τοῦ νηπίου. Βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι· τότε δὲ πρόσωπον πρὸς πρόσωπον. Ἄρτι γινώσκομεν ἐκ μέρους· τότε δὲ ἐπιγνωσόμεθα, καθὼς καὶ ἐπεγνώσθημεν.» Τοῦτ' ἔστιν· Ἅπερ νῦν ἀκούοντες ὑπὸ τῶν Γραφῶν πιστεύομεν εἶναι, μετὰ τὴν ἀνάστασιν τῇ ὄψει θεασόμεθα, καὶ τῷ πράγματι γνωσόμεθα, τῆς μερικῆς γνώσεως παυσαμένης· ἡ γὰρ γνῶσις, ἡ ἐξ ἀκοῆς, τῆς αὐτόπτου γνώσεως καὶ τῆς πείρας μέρος ἐστίν. Οἷον νῦν ἀκούοντες πιστεύομεν περὶ τῆς δευτέρας παρουσίας τοῦ ∆εσπότου, καὶ περὶ τοῦ βήματος αὐτοῦ, καὶ τῆς τρισμακαρίας φωνῆς· «∆εῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν·» τότε τῇ θέᾳ καὶ τῇ πείρᾳ μαθησόμεθα. Νῦν ἀκούοντες πιστεύομεν περὶ τῶν ἁγίων ἀγγέλων· τότε κατὰ πρόσωπον λειτουργοῦντας αὐτοὺς ὀψόμεθα. Νῦν ἀκούοντες πιστεύομεν, «Ἃ ὀφθαλμὸς οὐκ ἴδεν, καὶ οὗς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ὅσα ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν·» τότε οὐκ ὄψονται μόνον, ἀλλὰ καὶ ἐν ἀπολαύσει αὐτῶν οἱ ἄξιοι γένωνται. Τὰ γὰρ νῦν κάτω τῆς ψυχῆς ἡμῶν ὄμματι τῶν ἐπουρανίων ἀφανῆ καθεστῶτα, ὁ μέλλων βίος φανερὰ ποιήσει. Ἀλλ' εἶπεν, φησὶν, ὁ Χριστός· «Ἔτι πολλὰ ἔχω λέγειν ὑμῖν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι· ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ Πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν·» καὶ, «Ἀφ' ἑαυτοῦ οὐ λαλήσει, ἀλλ' ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν·» καὶ, «Ἐκεῖνος ἐμὲ δοξάσει·» καὶ πάλιν· «Οὐκ ἀφήσω ὑμᾶς ὀρφανούς· ἔρχομαι πρὸς ὑμᾶς.» Ἦλθεν οὖν δῆθεν, ὅταν Μοντανός. Οὐχ οὕτως δέ· μὴ γένοιτο! ἐπεὶ πρὸς τοῦτον τὸν ἀδιανόητον αὐτῶν λόγον εὑρίσκονται πρὸ Μοντανοῦ οἵ τε τὸν Χριστὸν ἐσχηκότες, οἵ τε ἀπόστολοι οἱ τὴν τάξιν δεξάμενοι παρὰ τοῦ Θεοῦ, καὶ ἐν ἑαυτοῖς ἐσχηκότες λαλοῦντα τὸν Χριστὸν, καὶ οἰκοῦν τὸ Πνεῦμα τοῦ Θεοῦ, καὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν καὶ ἄλλοις παρέχοντες αὐτὸ κατὰ τὴν αὐτοῦ βούλησιν, καὶ μετὰ παῤῥησίας διδάσκοντες, καὶ παρὰ πᾶσιν πιστευόμενοι καὶ μὴ ὡς Μοντανὸς ἀπιστούμενος· οἵ τε ἀκούσαντες· «Ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε·» μὴ ἐσχηκότες τὸν Χριστὸν καὶ τὸ ἅγιον Πνεῦμα. Ἀλλὰ τὰ προκείμενα ῥήματα τοῦ Σωτῆρος τὴν ἰσοτιμίαν, καὶ τὴν συνᾴδουσαν αὐτῷ διδασκαλίαν τοῦ ἁγίου Πνεύματος παριστᾷ. Τί δὲ σημαίνει τὸ, «Ἔρχομαι πρὸς ὑμᾶς,» εἴρηται ἀνωτέρω· εἴχομεν γὰρ εἰ καὶ ἔχουσιν οἱ ἄξιοι τελείως τόν τε Χριστὸν τὸν εἰπόντα· «Ἔρχομαι πρὸς ὑμᾶς·» τό τε ἅγιον Πνεῦμα, περὶ οὗ εἶπεν· «Ὅταν ἔλθῃ ἐκεῖνος.» Οὐδὲ γὰρ ἀτελές τι ἐποίει ὁ ∆εσπότης, ἐμφυσῶν μετὰ τὴν ἀνάστασιν εἰς πρόσωπα τῶν ἀποστόλων, καὶ λέγων· «Λάβετε Πνεῦμα ἅγιον·» οὐδ' ἐψεύδετο, ἢ αὐτὸς λέγων· «Ὅτι παρ' ὑμῖν μένει, καὶ ἐν ὑμῖν ἐστιν·» ἢ Ἀπό 39.988 στολος γράφων· «Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ