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of your hands are the heavens. And what might be the incorporeal hands of an incorporeal God, which created the firmament and the heavens, the Prophet himself explains, saying: By the word of the Lord the heavens were made firm, and by the Spirit of his mouth all their power. But just as the Word in God is not a spoken word, but living and subsisting, and active in all things; so also the Spirit in God is not a diffused breath, not dispersing air, but a sanctifying power, essential, existent, in a hypostasis. Your hands have made me and fashioned me. And this saying has the same meaning as the one previously mentioned. For a divine Spirit, says Job, is what made me. And clarifying the other hand, Solomon says: O God of my fathers and Lord of your mercy, who has made all things with your word, and by your wisdom has formed man. But Christ is the power of God and the wisdom of God, which is the creative hand according to the principle of tropology. Moreover, he also committed our whole nature to the working of the Spirit, and the word says it is the renovator of creation unto incorruption: You will take away their spirit, and they will fail, and will return to their dust; you will send forth your Spirit, and they will be created, and you will renew the face of the earth. Surely he does not send 29.716 himself; but he calls 'sending' the condescension toward his work, not a transition from place to place. For the Spirit of the Lord has filled the world, and that which holds all things together has knowledge of a voice. And the angel to Mary: The Spirit of the Lord will come upon you; wherefore also that which is born is of the Holy Spirit. That which is 'from' something is from it either creatively, as in, 'One God the Father, from whom are all things'; or generatively, according to, 'I came forth from the Father'; and, 'From the womb before the morning star I have begotten you'. Not that God has a womb, but since genuine and not illegitimate offspring are naturally born from the womb of their parents, God named himself as having a womb in begetting, for the shaming of the impious, so that, by considering even their own nature, they might learn that the Son is the genuine fruit of the Father, as if coming from his womb. Therefore, that which is 'from' something is from it either creatively, or generatively, or naturally, as our energy is from us, or as the radiance of the sun is from it. If, therefore, the super-cosmic body of Christ is from the Holy Spirit, but it is not possible for it to be his offspring, because 'That which is born of the flesh is flesh; and that which is born of the Spirit is spirit'. Nor, again, is it from him as his energy, because in a simple and incorporeal nature, energy admits the same account as essence. It remains, therefore, that it is from him as his creation. But also the finger of God which in Egypt changed the dust into living creatures, showing the origin of living things from the beginning, was the Paraclete, the Spirit of truth. For while three of the evangelists said the Lord spoke to the Jews: 'But if I by the Spirit of God cast out demons, then the kingdom of God has come upon you'; Luke says he said: 'But if I by the finger of God cast out demons, then the kingdom of the heavens has come upon you'. Therefore both the signs performed through Moses in Egypt, which came about by the finger of God, and the wondrous signs of God were accomplished with the Spirit. But the Spirit is called the finger of God in these signs by Moses and by the Lord, not because it is some small power accompanying God, like a finger on a body, but because the gift of signs and 29.717 healings is one of its divided gifts; he calls the one thing, and not all the gifts of the Spirit, a finger. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another gifts of healing by the same Spirit, to another prophecy, to another the discerning of spirits, to another various kinds of tongues, to another the interpretation of tongues.

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χειρῶν σού εἰσιν οἱ οὐρανοί. Καὶ τίνες ἂν εἶεν Θεοῦ ἀσωμάτου ἀσώματοι χεῖρες, αἱ τὸ στερέωμα καὶ τοὺς οὐρανοὺς δημιουργήσασαι, αὐτὸς ὁ Προφήτης ἑρμηνεύει λέγων· Τῷ λόγῳ Κυ ρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. Ἀλλ' ὥσπερ οὐ προφορικὸς λόγος ἐν τῷ Θεῷ, ἀλλὰ ζῶν καὶ ὑφεστηκὼς, καὶ τῶν ὅλων δραστήριος· οὕτως ἐν τῷ Θεῷ οὐ πνεῦμα διαχεόμενον, οὐ διαλυόμενος ἀὴρ, ἀλλὰ δύναμις ἁγιαστικὴ, ἐνούσιος, ἐνύπαρκτος, ἐν υπόστατος. Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλα σάν με. Καὶ τόδε τὸ ῥητὸν τὴν αὐτὴν ἔχει τῷ προῤῥηθέντι διάνοιαν. Πνεῦμα γὰρ θεῖον, φησὶν ὁ Ἰὼβ, τὸ ποιῆσάν με. Καὶ τὴν ἄλλην χεῖρα σαφηνί ζων Σολομών φησι· Θεὲ πατέρων καὶ Κύριε τοῦ ἐλέους σου, ὁ ποιήσας τὰ πάντα ἐν λόγῳ σου, καὶ τῇ σοφίᾳ σου κατασκευάσας τὸν ἄνθρωπον. Χρι στὸς δὲ Θεοῦ δύναμις, καὶ Θεοῦ σοφία, ἥτις ἐστὶ χεὶρ δημιουργικὴ κατὰ τὸν τῆς τροπολογίας λόγον. Οὐ μὴν ἀλλὰ καὶ Πνεύματος ἐργασίᾳ τὴν ὅλην ἡμῶν ἀν έθετο φύσιν, καὶ ἀνακαινωτικὸν αὐτὸ τῆς δημιουρ γίας εἰς ἀφθαρσίαν φησὶν ὁ λόγος· Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν· ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσ ωπον τῆς γῆς. Οὐ δήπου δὲ αὐτὸς ἑαυτὸν ἀπο 29.716 στέλλει· ἀποστολὴν δὲ καλεῖ τὴν πρὸς τὸ ἔργον αὐτοῦ συγκατάβασιν, οὐ τὴν ἐκ τόπου εἰς τόπον μετάβασιν. Ὅτι Πνεῦμα Κυρίου πεπλήρωκε τὴν οἰκουμένην, καὶ τὸ συνέχον τὰ πάντα γνῶσιν ἔχει φωνῆς. Καὶ ὁ ἄγγελος τῇ Μαρίᾳ· Πνεῦμα Κυρίου ἐπελεύσε ται ἐπὶ σέ· διὸ καὶ τὸ γεννώμενον ἐκ Πνεύματος ἁγίου ἐστί. Τὸ ἔκ τινος ἢ δημιουργικῶς ἐστιν ἐξ αὐτοῦ, ὡς τὸ, Εἷς Θεὸς ὁ Πατὴρ ἐξ οὗ τὰ πάντα· ἢ γεννη τικῶς, κατὰ τὸ, Ἐγὼ ἐκ τοῦ Πατρὸς ἐξῆλθον· καὶ τὸ, Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. Οὐχ ὅτι γαστέρα ἔχει ὁ Θεὸς, ἀλλ' ἐπεὶ τὰ γνήσια καὶ οὐ νόθα γεννήματα ἐκ γαστρὸς τῶν τοκέων πεφύκα σιν ἀπογεννᾶσθαι, γαστέρα ἔχειν ἑαυτὸν ἐν τῷ γεν νᾷν ὠνόμασεν ὁ Θεὸς, πρὸς ἐντροπὴν τῶν ἀσεβῶν, ἵνα, κἂν τὴν ἑαυτῶν κατανοήσαντες φύσιν, μάθωσι γνήσιον εἶναι καρπὸν τοῦ Πατρὸς τὸν Υἱὸν, ὥσπερ ἐκ τῆς ἐκείνου τυγχάνοντα γαστρός. Τὸ ἔκ τινος τοί νυν, ἢ δημιουργικῶς, ἢ γεννητικῶς, ἢ φυσικῶς ἐστιν ἐξ αὐτοῦ, ὡς ἡ ἐνέργεια ἡμῶν ἐξ ἡμῶν, ἢ ὡς τὸ ἀπαύγασμα τοῦ ἡλίου ἐξ αὐτοῦ. Εἰ τοίνυν τὸ ὑπερκόσμιον σῶμα Χριστοῦ ἐκ Πνεύματός ἐστιν ἁγίου, οὐ δυνατὸν δὲ γέννημα αὐτοῦ ὑπάρχειν, ὅτι Τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστι· καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. Οὐδ' αὖ πάλιν ἐξ αὐτοῦ ὡς ἐνέργεια αὐτοῦ, ὅτι ἐπὶ ἁπλῆς καὶ ἀσωμάτου φύσεως τὸν αὐτὸν τῆς οὐ σίας λόγον ἐπιδέχεται ἡ ἐνέργεια. Ὑπολείπεται ἄρα ἐξ αὐτοῦ εἶναι ὡς κτίσμα αὐτοῦ. Ἀλλὰ καὶ ὁ δάκτυλος τοῦ Θεοῦ ὁ μεταβαλὼν ἐν Αἰγύπτῳ τὸν χοῦν εἰς ζῶα, τὴν ἀρχῆθεν τῶν ζώων ἀναδείξας γένεσιν, ὁ Παράκλητος ἦν, τὸ Πνεῦμα τῆς ἀληθείας. Τῶν γὰρ τριῶν εὐαγγελιστῶν φησάντων πρὸς Ἰουδαίους εἰρηκέναι τὸν Κύριον· Εἰ δὲ ἐγὼ ἐν Πνεύ ματι Θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ· ὁ Λουκᾶς φησιν εἰρηκέναι αὐτόν· Εἰ δὲ ἐγὼ ἐν δακτύλῳ Θεοῦ ἐκ βάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βα σιλεία τῶν οὐρανῶν. Οὐκοῦν καὶ τὰ διὰ Μωϋσέως γενόμενα ἐν Αἰγύπτῳ σημεῖα, ἅπερ δακτύλῳ Θεοῦ ἐγένετο, καὶ τὰ παράδοξα τοῦ Θεοῦ σημεῖα ἐτε λεσιουργεῖτο σὺν τῷ Πνεύματι. ∆άκτυλος δὲ Θεοῦ ἐν τούτοις τοῖς ὑπὸ Μωϋσέως καὶ τοῖς τοῦ Κυρίου ση μείοις εἴρηται τὸ Πνεῦμα, οὐχ ὅτι μικρά τίς ἐστι τῷ Θεῷ συνοῦσα δύναμις, καθάπερ σώματι δά κτυλος, ἀλλ' ἐπειδὴ ἕν τι τῶν κατὰ διαίρεσιν χα ρισμάτων αὐτοῦ ἐστι τὸ χάρισμα τῶν σημείων καὶ 29.717 ἰαμάτων, τὸ ἕν τι, καὶ οὐχὶ τὰ ὅλα χαρίσματα τοῦ Πνεύματος, δάκτυλον καλεῖ. Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως, κατὰ τὸ αὐτὸ Πνεῦμα, ἄλλῳ δὲ χαρί σματα ἰαμάτων, ἐν τῷ αὐτῷ Πνεύματι, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ διάκρισις πνευμάτων, ἄλλῳ δὲ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν.