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of the coming of the Just One» and as Peter said: “Christ died for sinners, the just for the unjust.” And so from such oracles it was necessary, if they wished to do what is just, to be guided to God to hymn the Spirit; this they do not do, but they say that the angels were not sanctified, and yet they are holy; not paying attention that angels too were either sanctified as men, which is true, for they are created beings, or they are inferior to men who have been sanctified by God and partake of him. 6.7ν That it is essentially participated in; but this is a property of God alone. Creation is essentially unparticipated in by the rational soul, so as to indwell it; for it is a property of God alone to be thus participated in. But the Holy Spirit is essentially participated in, as are the Father and the Son, as has been said in the first discourse. Since here too, with the Father once indwelling the worthy, how was it not necessary, if not through the unity of the divine nature and its fulfillment in us, that the Son and the Holy Spirit should also enter in and run in together? Surely no one would ever choose to say that a multitude of gods, as it were, dwells in us, but that the three hypostases exist as one, according to the one in the unity of the Godhead. 6.8ν That He is good, self-begetting the goodnesses and truths and wisdoms and loves in creation; and in Him is conceived every good gift and every perfect gift. Creation has the good, the Trinity in one Godhead, which is the Good itself, having imparted it to it. And it is a secondary thing to have something good by participation according to one's own measure, compared to being by nature the first and immeasurable Good itself; and it is not spun together with nor ranked with the one Creator and first-working Good, which all things desire, while it desires nothing—the good found in creation, even if it is said in the Gospel: “Well done, good servant,” and: “The good man out of the good treasure of his heart brings forth what is good.” For it does not speak, so to say, of the good that is heartfelt and properly existing, but of that which is conjoined and fitting for creation. For that Good abounds and lavishes goodnesses upon its own creations, so that from this each of the beings may be saved and remain in the order it was allotted to be in; and it is itself the one Good, the cause for all of all good things; and for its sake the good below is done; and it saves all things to which it is present, just as evil, which comes from our choice, corrupts. Perceiving this, even those outside say this: that the evil have this greatest good in themselves; for in attempting to harm others, they are the first to enjoy their own wickedness. But the Holy Spirit, as has been said before, being itself the-never-failing-Good and the-wholly-always-for-all-being-Good, and not second to the one and first Good, has received equal testimonies concerning this with the Father and the Son, as was demonstrated in the first discourse, and as Esdras, who spoke freely to the divine goodness because he knew that even if one should stumble, there is no suffering from it, prophesied: “and You gave Your good Spirit to instruct them.” And Matthew and Luke, signifying that the Spirit is the divine goodness itself according to essence, and that in it is conceived “every good gift and every perfect gift,” the one wrote: “how much more will the Father from heaven give good things to those who ask Him?” and the other: “how much more will the Father from heaven give the Holy Spirit to those who ask Him?” For it is a property of a changeable, that is, a created, substance to be made good or to be sanctified or to be made wise by another, and not to be these things unchangeably itself. And God in Isaiah, showing how no one will ever receive His spiritual blessings unless first found full of the wisdom and understanding of the Holy Spirit, said: “I will put My Spirit upon your seed and My blessings upon your children.” Following which Paul wrote: “For this reason,” he says, “we also, from the day we heard it, do not cease praying for you and asking that you may be filled with the knowledge of His will, walking in all spiritual wisdom and understanding worthily of the Lord.” And it is clear,

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τῆς ἐλεύσεως τοῦ δικαίου» καὶ καθὰ Πέτρος ἔφη· «Χριστὸς ἅπερ ἁμαρτωλῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων.» καὶ ἐκ τῶν τοιούτων τοίνυν λογίων δέον, εἰ τὰ δίκαια πράττειν ἐβούλοντο, ποδηγεῖσθαι ἐπὶ τὸν θεὸν ἀνυμνεῖν τὸ πνεῦμα· τοῦτο μὲν οὐ ποιοῦσιν, φάσκουσιν δέ, ὅτι οἱ ἄγγελοι οὐχ ἡγιάσθησαν, καὶ ὅμως ἅγιοί εἰσιν· οὐ προσέχοντες, ὅτι καὶ ἄγγελοι ἢ ὡς ἄνθρωποι ἡγιάσθησαν ὅπερ ἀληθές· κτιστοὶ γάρ, ἢ ἐλάττονες τῶν ἁγιασθέντων ὑπὸ τοῦ θεοῦ ἀνθρώπων καὶ μετεχόντων αὐτοῦ, καθεστᾶσιν. 6.7ν ὅτι μεθεκτὸν οὐσιωδῶς ἐστι· θεοῦ δὲ μόνον ἴδιον τοῦτο. ἡ κτίσις ἀμέθεκτός ἐστιν οὐσιωδῶς τῇ λογικῇ ψυχῇ, ὡς ἐνοικίζεσθαι αὐτήν· μόνου γὰρ θεοῦ ἴδιον τὸ οὕτως μετέχεσθαι. τὸ δ' ἅγιον πνεῦμα μεθεκτὸν οὐσιωδῶς ὑπάρχει ὡς ὁ πατὴρ καὶ ὁ υἱός, καθὰ ἐν τῷ πρώτῳ εἴρηται λόγῳ. ἐπεὶ κἀνταῦθα, τοῦ πατρὸς ἅπαξ ἐνοικοῦντος τοῖς ἀξίοις, οἷον ἦν ἀναγκαῖον, εἰ μὴ δι' ἑνότητα τῆς θεϊκῆς φύσεως καὶ πλήρωσιν τὴν εἰς ἡμᾶς, συνεισβάλλειν καὶ συνειστρέχειν καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα; ἀμέλει τοι οὐκ ἂν τίς ποτε ἕλοιτο φάναι πληθὺν οἱονείπως θεῶν κατοικεῖν ἐν ἡμῖν, ἀλλ' ἕνα κατά γε τὸ ἓν ἐν ἑνάδι θεότητος ὑπάρχειν τὰς τρεῖς ὑποστάσεις. 6.8ν ὅτι ἀγαθόν, αὐτοτίκτον τὰς ἐν τῇ κτίσει ἀγαθότητας καὶ ἀληθείας καὶ σοφίας καὶ ἀγάπας· καὶ ἐν αὐτῷ συνεπινοεῖται πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον. ἡ κτίσις ἔχει τὸ ἀγαθόν, μεταδούσης αὐτῇ τῆς ἐν μιᾷ θεότητι τριάδος, τῆς οὔσης αὐτὸ τἀγαθόν. καὶ ἔστι δεύτερον τὸ κατὰ μετοχὴν ἔχειν τι πρὸς τὸ ἑαυτοῦ μέτρον ἀγαθὸν τοῦ φύσει αὐτὸ τὸ πρῶτον καὶ ἀμέτρητον ἀγαθὸν ὑπάρχειν· καὶ οὐ συγκλώθεται οὐδὲ συντάττεται τῷ δημιουργῷ ἑνὶ καὶ πρωτουργῷ ἀγαθῷ· οὗ πάντα μὲν ἐφίεται, αὐτὸ δὲ οὐδενὸς, τὸ ἐν τῇ κτίσει εὑρισκόμενον ἀγαθόν, κἂν λέγηται ἐν εὐαγγελίῳ· «εὖ, δοῦλε ἀγαθέ,» καί· «ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προ φέρει τὸ ἀγαθόν». οὐ γάρ, ὡς εἰπεῖν, αὐτὸ τὸ ἐγκάρδιον καὶ κυρίως ὂν ἀγαθὸν λέγει, ἀλλὰ τὸ συνεζευγμένον καὶ πρέπον τῇ κτίσει. ἐκεῖνο γὰρ πληθύει τε καὶ τοῖς οἰκείοις ποιήμασιν φιλοτιμεῖται ἀγαθότητας, ὅπως ἂν ἐντεῦθεν ἕκαστα τῶν ὄντων σώζηται, καὶ ἐν ᾗ ἔλαχεν εἶναι τάξει διαμένῃ· καὶ αὐτό ἐστιν τὸ ἓν ἀγαθόν, αἴτιον πᾶσιν πάντων ἀγαθῶν· καὶ δι' αὐτὸ πράττεται τὸ κάτω ἀγαθόν· καὶ αὐτὸ σώζει πάντα, οἷς ἂν παρῇ, ὥσπερ τὸ κακὸν ἐκ προαιρέσεως ἡμῶν συμβαῖνον φθείρει. οὗ αἰσθόμενοι καὶ οἱ ἔξω φασίν; ὡς· οἱ κακοὶ τοῦτο μέγιστον ἔχουσιν ἐν ἑαυτοῖς ἀγαθόν· ἄλλους γὰρ ἐπιχειροῦντες κακοῦν, αὐτοὶ πρότεροι τῆς ἑαυτῶν ἀπολαύουσι μοχθηρίας. τὸ δὲ ἅγιον πνεῦμα, ὡς προείρηται, ὑπάρχον αὐτὸ-ἀπροδεὲς-ἀγαθὸν καὶ ὅλον-ἀεὶ-πρὸς-πάντας-ὂν-ἀγαθὸν καὶ οὐ δεύτερον τοῦ ἑνὸς καὶ πρώτου ἀγαθοῦ, ἴσας τῷ πατρὶ καὶ τῷ υἱῷ καὶ περὶ τούτου μαρτυρίας ἐδέξατο, ὡς ἐν τῷ πρώτῳ ἀπεδείχθη λόγῳ καὶ ὡς ὁ Ἔσδρας ὁ πρὸς τὴν θείαν παρρησιασάμενος ἀγαθότητα διὰ τὸ εἰδέναι, ὅτι κἂν πταίῃ τι, τὸ παθεῖν παρ' αὐτῆς οὐκ ἔνι, προεφήτευσεν· «καὶ τὸ πνεῦμά σου τὸ ἀγαθὸν ἔδωκας συνετίσαι αὐτούς.» καὶ Ματθαῖος δὲ καὶ Λουκᾶς αὐτὴν τὴν θεϊκὴν ἀγαθότητα τὸ πνεῦμα κατ' οὐσίαν εἶναι σημαίνοντες, καὶ ἐν αὐτῷ ἐπινοεῖσθαι «πᾶσαν δόσιν ἀγαθὴν καὶ πᾶν δώρημα τέλειον», ὁ μὲν ἔγραψεν· «πόσῳ μᾶλλον ὁ πατὴρ ἐξ οὐρανοῦ δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν;» ὁ δέ· «πόσῳ μᾶλλον ὁ πατὴρ ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν;» τρεπτῆς γάρ, ὅ ἐστιν κτιστῆς, οὐσίας ἴδιον τὸ ὑπ' ἄλλου ἀγαθύνεσθαι ἢ ἁγιάζεσθαι ἢ σοφίζεσθαι καὶ μὴ αὐτὴν ἀτρέπτως ὑπάρχειν ταῦτα. καὶ ὁ θεὸς δὲ ἐν Ἠσαίᾳ δεικνύς, ὡς οὔποτε τὰς πνευματικὰς αὐτοῦ εὐλογίας λήψεταί τις μὴ ἀνάπλεως πρότερον τῆς σοφίας καὶ συνέσεως τοῦ ἁγίου πνεύματος εὑρεθείς, ἔφη· «ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου.» ᾧ ἑπόμενα ἔγραψε Παῦλος· «διὰ τοῦτο», φησίν, «καὶ ἡμεῖς, ἀφ' ἧς ἡμέρας ἠκούσαμεν, οὐ παυ όμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ, ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματι κῇ περιπατοῦντες ἀξίως τοῦ κυρίου.» δῆλον δέ,