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to be justified or made wise by another, just as neither the self-existent Father nor His consubstantial Son; so that also for this reason He is rightly praised as both holy-in-Himself and "spirit of holiness," that is, holy by nature and from Himself; and "divine spirit," that is, God by nature; and "breath of the Almighty," that is, consubstantial with the Almighty, breathed forth from His substance; so that even one such designation alone shows Him to be both consubstantial with God the Father and sanctifying and not to be comprehended by reason. Therefore Paul, who was able both to speak and to set forth models of faith, introduced, setting forth at the same time this main point, which we are now pursuing, and at the same time of the great gifts and of the regeneration in baptism the communion of the Holy Spirit with God the Father; and further, that the name "God" is one and equal for the Trinity; and when invoked, He always acts with equal power, both God the Father and God the Son and God the Spirit; writing to the Corinthians he declares: "But you were washed, but you were justified, but you were sanctified in the name of our Lord Jesus Christ and in the Spirit of our God." Therefore those who have communion with Him, that is, those deemed worthy to be sanctified by Him and to be justified and made wise, are said, as the same apostle teaches the Hebrews: "partakers of the Holy Spirit." And he writes to the Ephesians: "in whom also, having believed, you were sealed with the Holy Spirit of promise." For it is clear that those who are sealed, that is, who are sanctified, are partakers, but are not partaken of. For if the Holy Spirit or the Son happened to be a creature, where was the need for a creature to sanctify and to bring to fulfillment, when God the Father had already sufficiently sanctified? We created beings, therefore, knowing this anointing to be of the uncreated one, do not provide sanctification from ourselves, but we say: may God sanctify you. And I will proceed to another agreed-upon and strong proof, after which it will not be possible even for those who have practiced shamelessness to do this. The Master of all, having commanded absolutely concerning God the Father and Himself: "baptizing them in the name of the Father and of the Son," did not simply add: "and of the Spirit," but added: "of the Holy." So that He did not mention Him in a subordinate way, as it were, but rather in an exalted way, because He is by nature that which the self-complete hypostases are, which the one name signifies, with which the Spirit Himself was also named; and likewise because the Holy Spirit is that which the Father and His Son are in divinity; with whom He was mentioned together, as the saying goes, is plain even to a blind man. But this pertains to a greater theology; but so that it may be easily believed that it is a property of divinity alone to be called, and to be by nature both holy and just, and furthermore to sanctify and justify its own creatures, similar things are hymned concerning the Father, as when the Son Himself says in John: "Holy Father, keep them in your name," and again: "Sanctify them in your truth; your word is truth," and again: "Just Father." And as when they prophesy, Ezekiel: "And they shall know that I am the Lord who sanctifies them," and David in the 10th psalm: "The Lord is just, and He has loved justice; His eyes have seen uprightness," and another: "And all the sanctified are under your hands, and they are under you." And as when Paul writes to the Thessalonians: "And may the God of peace Himself sanctify you completely," and to the Romans: "God is the one who justifies; who is the one who condemns?" and to the Hebrews: "that the virgin may be holy in body and in spirit," as it is possible for her, either through her own change not to be holy, or to be sanctified by virtue. And he says here, calling the disposition "spirit," and the practical activity "body," according to Isaiah prophesying: "and they that erred in spirit shall know understanding;" that is, those who erred in action or in disposition. And concerning the Son, as when He is praised: "One is holy, one is Lord, Jesus Christ," and as the Acts discuss: "they killed those who announced beforehand concerning

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δικαιοῦσθαι ἢ σοφίζεσθαι ὑφ' ἑτέρου καθὰ οὐδ' ὁ αὐτοφυὴς πατὴρ οὐδ' ὁ ὁμοφυὴς αὐτοῦ υἱός· ὡς καὶ διὰ τοῦτο ὀρθῶς εὐφημεῖσθαι αὐτοάγιόν τε καὶ «πνεῦμα ἁγιοσύνης», ἀντὶ τοῦ, φύσει καὶ ἀφ' ἑαυτοῦ ἅγιον· καὶ «πνεῦμα θεῖον», ἀντὶ τοῦ, φύσει θεός· καὶ «πνοὴ παντοκράτορος», ἀντὶ τοῦ, ὁμοούσιον τοῦ παντοκράτορος πνευσθὲν ἐκ τῆς ὑποστάσεως αὐτοῦ· ὥστε καὶ μόνην μίαν τοιαύτην ὀνομασίαν δεικνύναι αὐτὸ ὁμοούσιόν τε τῷ θεῷ πατρὶ καὶ ἁγιαστικὸν καὶ μηδὲ λόγῳ χωρεῖσθαι. τοιγάρτοι ὁ δυνατὸς εἰπεῖν τε καὶ τύπους ἐκθέσθαι πίστεως Παῦλος εἰσηγήσατο, προθέμενος ἅμα μὲν τοῦτο τὸ κεφάλαιον, ὃ νυνὶ μέτειμεν, ἅμα δὲ καὶ τῶν μεγαλοδωρεῶν καὶ τῆς ἐν τῷ βαπτίσματι ἀναγεννήσεως τὸ πρὸς τὸν θεὸν πατέρα ἐπίκοινον τοῦ ἁγίου πνεύματος· ἔτι δὲ καὶ ὅτι τὸ «ὁ θεὸς» ὄνομα ἕν τε καὶ ἴσως ἐστὶν τῇ τριάδι· καὶ ἰσοδυνάμως ἀεὶ ἐνεργεῖ ἐπικληθεὶς ὅ τε θεὸς πατὴρ ὅ τε θεὸς υἱὸς ὅ τε θεὸς πνεῦμα· Κορινθίοις γράφων δημηγορεῖ· «ἀλλὰ ἀπελούσασθε, ἀλλὰ ἐδικαιώθητε, ἀλλὰ ἡγιάσθητε ἐν τῷ ὀνό ματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν.» διὸ οἱ κοινωνοῦντες αὐτῷ ὅ ἐστιν οἱ ἀξιούμενοι ἁγιάζεσθαι ὑπ' αὐτοῦ καὶ δικαιοῦσθαι καὶ σοφίζεσθαι, εἴρηνται, ὡς ὁ αὐτὸ ἀπόστολος Ἑβραίους διδάσκει· «μέτοχοι πνεύματος ἁγίου.» καὶ Ἐφεσίοις δὲ γράφει· «ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ.» δῆλον γάρ, ὡς οἱ σφραγιζόμενοι, τουτέστιν ἁγιαζόμενοι, μετέχουσιν, ἀλλ' οὐ μετέχονται. καὶ γὰρ εἰ κτίσμα ἐτύγχανεν ὂν τὸ ἅγιον πνεῦμα ἢ ὁ υἱός, ποῦ ἦν χρεία τὸ κτίσμα ἁγιάζειν καὶ ποιεῖν τὴν πλήρωσιν, καίτοι τοῦ θεοῦ πατρὸς ἀποχρώντως ἡγιακότος; οἱ γοῦν κτιστοὶ ἀκτίστου τὸ χρῖσμα τοῦτο εἰδότες, οὐκ οἴκοθεν παρέχομεν τὸν ἁγιασμόν, ἀλλὰ φαμέν· ὁ θεὸς ἁγιάσαι σε. καὶ πρὸς ἕτερον δὲ ὁμόλογον καὶ κραταιὸν βαδιοῦμαι δικαίωμα, μεθ' ὃ οὐδὲ τοῖς μεμελετηκόσιν ἀναισχυντεῖν ἐξέσται τοῦτο ποιεῖν. ὁ τοῦ παντὸς δεσπότης, περὶ μὲν τοῦ θεοῦ πατρὸς καὶ ἑαυτοῦ ἀπολελυμένως διαταξάμενος· «βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ,» οὐχ ἁπλῶς ἐπήγαγεν· «καὶ τοῦ πνεύματος,» ἀλλὰ προσέθηκεν· «τοῦ ἁγίου». ὥστε μονονουχὶ ὑποβεβηκότως αὐτοῦ οὐκ ἐμνήσθη, ἀλλὰ καὶ ἀναβεβηκότως διὰ τὸ ἐκεῖνο εἶναι τῇ φύσει, ὅ εἰσιν αἱ αὐτοτελεῖς ὑποστάσεις, ἃς ἐσήμανεν τὸ ἓν ὄνομα, ᾧ καὶ αὐτὸ τὸ πνεῦμα συμπροσηγορεύθη· καὶ παραλλήλως διὰ τὸ ἐκεῖνο καθεστάναι τὸ ἅγιον πνεῦμα, ὅ ἐστιν τῇ θεότητι ὁ πατὴρ καὶ ὁ υἱὸς αὐτοῦ· οἷς συνεμνημονεύθη, ὡς τὸ δὴ λεγόμενόν ἐστι πρόδηλον καὶ τυφλῷ. ἀλλὰ τοῦτο μὲν πλείονος ἔχεται θεολογίας· ἵνα δὲ ῥᾳδίως πιστεύηται θεότητος μόνης ἴδιον ὑπάρχειν τὸ καλεῖσθαι, καὶ εἶναι φύσει ἅγιόν τε δίκαιόν τε, ἔτι μὴν τὸ ἁγιάζειν καὶ δικαιοῦν τὰ οἰκεῖα κτίσματα, ὅμοια ὑμνημένα εἰσὶν περὶ μὲν τοῦ πατρὸς, ὡς ἡνίκα αὐτὸς ὁ υἱὸς παρὰ Ἰωάννῃ λέγῃ· «πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου,» καὶ πάλιν· «ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν,» καὶ αὖθις· «πάτερ δίκαιε.» καὶ ὡς ὅταν προφητεύωσιν, Ἰεζεκιὴλ μέν· «καὶ γνώτωσαν, ὅτι ἐγὼ κύριος ὁ ἁγιάζων αὐτούς,» ∆αυὶδ δὲ ἐν ιʹ ψαλμῷ· «δίκαιος κύριος, καὶ δικαιοσύνην ἠγάπησεν· εὐθύτητας ἴδον οἱ ὀφθαλμοὶ αὐτοῦ,» καὶ ἕτερος· «καὶ πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου, καὶ ὑπὸ σέ εἰσιν.» καὶ ὡς ὅταν Παῦλος ἐπιστέλλῃ πρὸς μὲν Θεσσαλονικέας· «αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς,» πρὸς δὲ Ῥωμαίους· «θεὸς ὁ δικαιῶν· τίς ὁ κατακρίνων;» πρὸς δὲ Ἑβραίους· «ἵνα ᾖ ἡ παρθένος ἁγία σώματι καὶ πνεύματι,» ὡς ἐγχωροῦντος τοῦ, ἢ κατ' οἰκείαν τροπὴν μὴ εἶναι αὐτὴν ἁγίαν, ἢ κατ' ἀρετὴν ἁγιάζεσθαι. λέγει δ' ἐνταῦθα, τὴν μὲν ἕξιν «πνεῦμα», τὴν δὲ πρακτικὴν ἐνέργειαν «σῶμα», κατὰ Ἡσαίαν προφητεύοντα· «καὶ γνώσονται οἱ τῷ πνεύματι πλανώμενοι σύνεσιν·» ὅ ἐστιν, οἱ τῇ πράξει ἢ τῇ ἕξει πλανώμενοι. περὶ δὲ τοῦ υἱοῦ, ὡς ἡνίκα εὐφημῆται· «εἷς ἅγιος, εἷς κύριος Ἰησοῦς Χριστός,» καὶ ὡς αἱ Πράξεις διαλέγονται· «ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ