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the Son called, and the Spir 29.721 it sets the same one apart, using the authority of nature; how is there a difference of substance in the Trinity, in which an identity of operation is found? My words, Solomon says, have been spoken by God; and Paul, by Christ; For since, he said, you seek proof of Christ speaking in me. And no less does the Spirit also speak in the apostles. For they spoke, it says, the apostles, as the Spirit gave them utterance. And, You are not the ones speaking, the Savior said to them, but the Spirit of the Father, who is in heaven, who speaks in you. And the Spirit also speaks in the prophets. For who would grant, Moses said, that all this people should prophesy? When the Lord gives His Spirit upon him. And the new prophet of the New Testament, Agabus, cried out, saying: Thus says the Holy Spirit; which is what the prophets of the Old Testament usually cried out, Thus says the Lord God. And Paul, summarizing these things spoken by the Father and the Son and the Holy Spirit, said, All Scripture is God-breathed. If then the Spirit speaks in apostles and in prophets, and all Scripture is God-breathed, say to the impious: How is the Holy Spirit not God, since this writing of His is God-breathed? Because neither vision nor oracle occurs separately from the Father and the Son and the Holy Spirit. Isaiah the prophet, I saw, he said, the Lord Sabaoth sitting on a throne, high and lifted up, and seraphim stood around him, each one having six wings. And after a little he says: And the Lord said to me: Go and say to this people: Hearing you will hear, and you shall by no means understand, and seeing you will see, and you shall by no means perceive. For the heart of this people has grown dull, and so on. Therefore, according to the very position and sequence of the prophetic writing, it is the Father over all who appeared and gave the oracle to the prophet; but the son of thunder, uttering extraordinary things, and having spoken things more terrible than thunder, whose characteristic is not, 'He was not,' but 'The Word was,' said that the Son was the one who appeared and gave the oracle to the prophet. For he says in his own writing: For this reason the Jews could not believe in Jesus, because Isaiah said concerning them: Their eyes have been blinded, and their heart has been hardened, lest they should see with their eyes, and understand with their heart, and turn, and I should heal them. These things Isaiah said when he saw His glory. But Paul declared that the vision and the oracle were of the Spirit, saying: Well did the Holy Spirit speak through Isaiah the prophet to your fathers: Hearing you will hear, and you shall by no 29.724 means understand, and seeing you will see, and you shall by no means perceive; for the heart of this people has grown dull. The prophet introduces the person of the Father, who is believed in among the Jews; the evangelist, that of the Son; Paul, that of the Spirit; commonly naming the one Lord Sabaoth who appeared. The account of the hypostasis is distinguished for them, while the understanding of one God remains undivided among them. That what is according to the image partakes of the Creator; and this happens through the Spirit. If those who sophistically reason evil against themselves understood and properly obeyed these things, they would not alienate the Spirit from the Godhead, lest they cut themselves off from the Godhead, and separate the world from God, and remove God from His own creation. For all things made by God are wretched, and fall short of the Creator's glory according to their created nature, if they do not partake of divinity. And the argument concerning God is unworthy, that He should overlook His creation as naked and, as it were, desolate of Himself. But neither is creation so wretched, nor God so powerless, as not to send forth the holy participation to His works. At any rate, He willed to make man immediately in His own image. And certainly the image being created, being transferred from the archetype, has received the likeness into the matter, and has partaken of the character impressed through the mind and hand of the craftsman. Thus the

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δὲ Υἱὸς προσεκαλέσατο, τὸν αὐτὸν δ' ἀφορίζει τὸ Πνεῦ 29.721 μα, αὐθεντίᾳ φύσεως χρώμενον· πῶς ἑτερότης οὐσίας ἐν τῇ Τριάδι, ἐν ᾗ ταυτότης ἐνεργείας εὑρίσκε ται; Οἱ ἐμοὶ λόγοι, Σολομών φησιν, ὑπὸ Θεοῦ εἴρην ται· καὶ ὁ Παῦλος, ὑπὸ Χριστοῦ· Ἐπεὶ δοκιμὴν γὰρ, ἔφη, ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ. Οὐδὲν δὲ ἧττον καὶ τὸ Πνεῦμα ἐν ἀποστόλοις λαλεῖ. Ἐλάλουν γὰρ, φησὶν, οἱ ἀπόστολοι καθὼς τὸ Πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. Καὶ, Οὐκ ἐστὲ ὑμεῖς οἱ λαλοῦντες, ὁ Σωτὴρ ἔφη αὐτοῖς, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς, τοῦ ἐν τοῖς οὐρα νοῖς, τὸ λαλοῦν ἐν ὑμῖν. Λαλεῖ δὲ καὶ ἐν προφή ταις τὸ Πνεῦμα. Τίς γὰρ δῴη, Μωϋσῆς ἔφη, πάντα τὸν λαὸν τοῦτον προφητεύειν; Ὅταν δῷ Κύριος τὸ Πνεῦμα αὐτοῦ ἐπ' αὐτόν. Καὶ ὁ νέος δὲ τῆς Νέας ∆ιαθήκης προφήτης Ἄγαβος ἀνέκραγε λέγων· Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον· ὅπερ συνήθως οἱ τῆς Παλαιᾶς ∆ιαθήκης ἐβόων προφῆται, Τάδε λέγει Κύ ριος ὁ Θεός. Καὶ ταῦτα συνελὼν ὁ Παῦλος τὰ ἐκ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος ῥηθέντα, Πᾶσα, ἔφη, Γραφὴ θεόπνευστος. Εἰ δὲ λαλεῖ ἐν ἀποστόλοις καὶ ἐν προφήταις τὸ Πνεῦμα, πᾶσα δὲ Γραφὴ θεόπνευστος, εἴπατε τοῖς ἀσεβοῦσι· Πῶς οὐ Θεὸς τὸ Πνεῦμα τὸ ἅγιον τυγχάνει, τῆς τούτου συγγρα φῆς θεοπνεύστου οὔσης; Ὅτι οὔτε ὀπτασία οὔτε χρησμῳδία γίνεται κεχω ρισμένως Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος. Ἡσαΐας ὁ προφήτης, Εἶδον, ἔφη, Κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρ μένου, καὶ σεραφεὶμ εἱστήκεισαν κύκλῳ αὐτοῦ, ἓξ πτέρυγες τῷ ἑνί. Καὶ μετ' ὀλίγα φησί· Καὶ εἶπε Κύριος πρὸς μέ· Πορεύου καὶ εἶπον τῷ λαῷ τού τῳ· Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέ ποντες βλέψετε, καὶ οὐ μὴ ἴδητε. Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τὰ ἑξῆς. Ὅσον μὲν οὖν κατ' αὐτὴν τὴν θέσιν καὶ τὴν ἀκολουθίαν τοῦ προφητικοῦ γράμματος, ὁ ἐπὶ πάντων ἐστὶ Πατὴρ ὁ ὀφθεὶς καὶ χρησμοδοτήσας τῷ προφήτῃ· ὁ μέντοι τῆς βροντῆς υἱὸς, ἐξαίσια φθεγξάμενος, καὶ τῆς βροντῆς εἰρηκὼς φοβερώτερα, οὗ ἴδιον οὐχὶ τὸ, Οὐκ ἦν, ἀλλὰ τὸ, Ἦν ὁ Λόγος, Υἱὸν ἔφη τὸν ὀφθέντα καὶ χρησμοδοτήσαντα τῷ προφήτῃ. Λέγει γὰρ ἐν τῷ ἰδίῳ συγγράμματι· ∆ιὰ τοῦτο οὐκ ἠδύναντο οἱ Ἰου δαῖοι πιστεύειν εἰς τὸν Ἰησοῦν, διότι εἶπεν Ἡσαΐας περὶ αὐτῶν· Τετύφλωνται αὐτῶν οἱ ὀφθαλμοὶ, καὶ πεπώρωται αὐτῶν ἡ καρδία, ὅπως μὴ ἴδωσι τοῖς ὀφθαλμοῖς, καὶ συνῶσι τῇ καρδίᾳ, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. Ταῦτα εἶπεν Ἡσαΐας, ὅτε εἶδε τὴν δόξαν αὐτοῦ. Ὁδὲ Παῦλος τοῦ Πνεύματος ἀπεφήνατο τὴν ὀπτασίαν εἶναι καὶ τὴν χρησμῳδίαν, λέγων· Καλῶς ἔφη τὸ Πνεῦμα τὸ ἅγιον διὰ τοῦ προφήτου Ἡσαΐου πρὸς τοὺς πατέρας ὑμῶν· Ἀκοῇ ἀκούσετε, καὶ οὐ 29.724 μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε· ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου. Ὁ προφήτης τοῦ Πατρὸς εἰσηγεῖται πρόσω πον τοῦ παρὰ Ἰουδαίοις πεπιστευμένου· ὁ εὐαγ γελιστὴς τοῦ Υἱοῦ· ὁ Παῦλος τοῦ Πνεύματος· ἕνα Κύριον Σαβαὼθ τὸν ὀφθέντα κοινῶς ὀνομάζοντες. ∆ιῄρηται αὐτοῖς ὁ περὶ τῆς ὑποστάσεως λόγος, ἀδιαιρέτου μένοντος ἐν αὐτοῖς τοῦ περὶ ἑνὸς Θεοῦ φρονήματος. Ὅτι μετέχει τοῦ ∆ημιουργοῦ τὰ κατ' εἰκόνα· τοῦτο δὲ διὰ τοῦ Πνεύματος γινόμενον. Εἰ δὲ ταῦτα συνίεσαν καὶ καλῶς ὑπήκουον οἱ καθ' ἑαυτῶν κακῶς σοφιζόμενοι, οὐκ ἂν τὸ Πνεῦμα θεότητος ἠλλοτρίουν, ἵνα μὴ θεότητος ἑαυτοὺς ἀποκόψωσι, καὶ κόσμον Θεοῦ διαστήσωσι, καὶ Θεὸν τῆς ἰδίας κτίσεως ἀποστήσωσιν. Ἄθλια μὲν γὰρ πάντα τὰ πεποιημένα πρὸς τοῦ Θεοῦ, καὶ τῆς τοῦ ∆ημιουργοῦ δόξης ἀπολειπόμενα κατὰ τὴν κτιστὴν φύσιν, εἰ μὴ μετέχει θεότητος. Ἀνάξιος δὲ ὁ λόγος περὶ Θεοῦ, τὸ γυμνὴν καὶ ὥσπερ ἔρημον ἑαυτοῦ περιορᾷν τὴν κτίσιν. Ἀλλ' οὔτε ἡ κτίσις οὕτως ἀθλία, οὔτε Θεὸς οὕτως ἀδύνατος, ὥστε τὴν ἁγίαν μετάδοσιν μὴ διαπέμπειν ἐπὶ τὰ ποιήματα. Κατ' εἰκόνα γοῦν ἑαυτοῦ εὐθὺς ποιῆσαι τὸν ἄνθρωπον βε βούληται. Πάντως δὲ ἡ εἰκὼν ἡ δημιουργουμέ νη, μεταφερομένη ἀπὸ τοῦ πρωτοτύπου, τὴν ὁμοίω σιν εἰς τὴν ὕλην εἴληφε, καὶ μετέσχηκε τοῦ χα ρακτῆρος διὰ τῆς τοῦ τεχνίτου διανοίας καὶ χειρὸς ἐναπομαχθέντος. Οὕτως ὁ