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a painter, so a stone-carver, so the one who creates a golden and bronze statue, took matter, looked to the original, received the type of what was seen, and impressed this upon the matter. But if it is not possible for men to impress matter in a likeness unless they partake of their idea; how could the creature ascend to a likeness with God, not partaking of the divine character? But the divine character is not like the human, but living; and being truly an image that makes images, of which all things that have partaken become images of God. For the image of God is Christ, Who is, it says, the image of the invisible God; and the image of the Son is the Spirit, and those who partake of this become conformed sons, according to what is written, that "Those whom He foreknew, He also predestined to be conformed," it says, "to the image of His Son, that He might be the firstborn among many brethren." 29.725 That the Holy Spirit is not a possession of God, nor a creature. How then will the Spirit bear witness with your spirit, according to the Apostle, that you are a son of God, if It is alien to the Son's glory? How will it cry in you, "Abba, Father," if it is not truly a partaking from the Son? not His possession, sent from Him, like the human spirit, or the spirit of the wind, things which those who separate the Spirit from the Godhead are accustomed to say, but the eternal Spirit of God and the Son, being in divine glory, and being made known. For your spirit is not Christ; nor is the spirit of the wind Lord; nor is the unclean spirit (since some have even dared to introduce this); but the Holy Spirit is called Christ and Lord, as the Apostle says (as we just mentioned), "But if anyone does not have the Spirit of the Lord, he is not His; but if Christ is in you;" showing the indwelling of the Spirit to be Christ; and again saying: "Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty." So that the Spirit of the Lord is Lord; therefore not a possession or creature of the Lord, but an image, as has been said before. That the Spirit is a true and natural image of God and of the Lord. And a true image; not from a divine image, as we are. For this reason, while it makes images it is not imaged, and the anointing is not anointed. But the Spirit is anointing upon us, as John says. And what did I say, upon us? For already it was also in the Lord Himself according to the flesh. "Jesus," it says, "of Nazareth, how God anointed Him with the Holy Spirit and with power." Christ, therefore, is so because of the Spirit and the anointing in the Spirit. Therefore, the anointing of the Lord is not through that which is alien to the Godhead, nor the name Christ, nor those called Christians after Him. For one would truly lament, if even the name of our salvation begins from a creature, and is derived from a creature, and if we have adoption through a servant. A creature does not sanctify a creature, but all things are sanctified by the one Holy One, who says of Himself: "I sanctify Myself." And He sanctifies through the Spirit, as has been shown before. The Spirit, therefore, is not a creature, but the character of the holiness of God, and the source of sanctification for all. We were called in the sanctification of the Spirit, as the Apostle teaches. This renews us, and again shows us as images of God, and through the washing of regeneration and renewal of the Holy Spirit 29.728 we are adopted by God. A new creation again, partaking of the Spirit, of which it had been deprived and had grown old. Again an image of God is man, who had fallen from the divine likeness, and been compared to senseless beasts, and made like them, made like the irrational creatures according to death. "For as the death of this one," it says, "so is the death of that one." "But now," it says, "He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you." That the Spirit is of a divine nature, being the perfecter of the works of God. That which renews creation, and changes corruption into incorruption, that which works in us a new creation abiding for ever, who will separate from God the creator and the Son? How can that which is outside the Godhead the

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ζωγράφος, οὕτως ὁ λιθογλύφος, οὕτως ὁ τὸν χρύσεον καὶ τὸν χάλκεον ἀν δριάντα δημιουργῶν, ἔλαβεν ὕλην, ἀπεῖδεν εἰς τὸ πρωτότυπον, ἀνέλαβε τοῦ τεθεωρημένου τὸν τύ πον, ἐναπεσφραγίσατο τοῦτον τῇ ὕλῃ. Εἰ δὲ ἀνθρώ ποις οὐχ οἷόν τε πρὸς ὁμοίωσιν ἐκτυπωθῆναι τὰς ὕλας, εἰ μὴ τῆς ἰδέας αὐτῶν μεταλάβοιεν· πῶς Θεῷ πρὸς ὁμοίωσιν ἀναβαίη τὸ κτίσμα, μὴ μεταλαμ βάνον θείου χαρακτῆρος; Θεῖος δὲ χαρακτὴρ οὐχ οἷος ὁ ἀνθρώπινος, ἀλλὰ ζῶν· καὶ ὄντως ὢν εἰκὼν εἰκο νοποιὸς, ἧς πάντα τὰ μετασχόντα εἰκόνες καθ ίστανται Θεοῦ. Εἰκὼν μὲν Θεοῦ Χριστὸς, Ὅς ἐστι, φησὶν, εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου· εἰκὼν δὲ Υἱοῦ τὸ Πνεῦμα, καὶ οἱ τούτου μεταλαμβάνοντες υἱοὶ σύμ μορφοι, κατὰ τὸ γεγραμμένον, ὅτι Οὓς προέγνω καὶ προώρισε συμμόρφους, φησὶ, τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. 29.725 Ὅτι τὸ ἅγιον Πνεῦμα οὐ κτῆμα Θεοῦ, οὐδὲ κτίσμα. Πῶς οὖν τὸ Πνεῦμα συμμαρτυρήσει τῷ πνεύματί σου, κατὰ τὸν Ἀπόστολον, ὅτι Υἱὸς εἶ τοῦ Θεοῦ, εἴπερ αὐτὸ τῆς τοῦ Υἱοῦ δόξης ἀλλότριον; Πῶς ἐν σοὶ βοή σεται, Ἀββᾶ ὁ Πατὴρ, εἰ μὴ μετάδοσίς ἐστιν ὄντως ἐξ Υἱοῦ; οὐ κτῆμα αὐτοῦ, παρ' αὐτοῦ πεμπόμενον, ὥσπερ τὸ πνεῦμα τὸ ἀνθρώπινον, ἢ τὸ πνεῦμα τὸ ἀνεμιαῖον, ἅπερ εἰώθασι λέγειν οἱ τὸ Πνεῦμα χωρί ζοντες ἀπὸ θεότητος, ἀλλὰ Θεοῦ καὶ Υἱοῦ Πνεῦμα ἀΐδιον, ἐν τῇ θείᾳ δόξῃ τυγχάνον, καὶ γνωριζό μενον. Οὐ γὰρ τὸ πνεῦμα τὸ σὸν Χριστός· οὐδὲ τὸ πνεῦμα τοῦ ἀνέμου Κύριος· οὐδὲ τὸ πνεῦμα τὸ ἀκά θαρτον (ἐπειδὴ καὶ τοῦτο ἐτόλμησαν παραγαγεῖν τι νες)· τὸ δὲ Πνεῦμα τὸ ἅγιον Χριστὸς καὶ Κύριος ὀνομάζεται, λέγοντος μὲν τοῦ Ἀποστόλου (καθάπερ ἀρτίως ἐμνήσθημεν), Εἰ δέ τις Πνεῦμα Κυρίου οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ· εἰ δὲ Χριστὸς ἐν ὑμῖν· τὴν τοῦ Πνεύματος ἐνοίκησιν ἀποφαίνοντος Χριστοῦ· λέγοντος δὲ πάλιν· Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν· οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐλευθε ρία. Ὥστε τὸ Κυρίου Πνεῦμα, Κύριος· οὐκ ἄρα κτῆμα ἢ κτίσμα Κυρίου, ἀλλ' εἰκὼν, ὡς προείρη ται. Ὅτι εἰκὼν ἀληθὴς καὶ φυσικὴ Θεοῦ καὶ Κυρίου τὸ Πνεῦμα. Καὶ εἰκὼν ἀληθής· οὐκ ἐξ εἰκόνος θείας, καθάπερ ἡμεῖς. ∆ιὰ τοῦτο γὰρ ἐξεικονίζον οὐκ ἐξεικονίζεται, καὶ τὸ χρίσμα οὐ χρίεται. Χρίσμα δὲ τὸ Πνεῦμα ἐφ' ἡμῖν, ὡς Ἰωάννης λέγει. Καὶ τί εἶπον, ἐφ' ἡμῖν; Ἤδη γὰρ καὶ ἐν αὐτῷ τῷ Κυρίῳ κατὰ τὴν σάρκα. Ἰησοῦν, φησὶ, τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐ τὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει. Χριστὸς ἄρα διὰ τὸ Πνεῦμα καὶ τὴν χρίσιν τὴν ἐν τῷ Πνεύ ματι. Οὐ δὴ οὖν διὰ τοῦ ἀλλοτρίου τῆς θεότητος ἡ τοῦ Κυρίου χρίσις, καὶ τὸ Χριστὸς ὄνομα, καὶ οἱ ἀπ' αὐτοῦ καλούμενοι Χριστιανοί. Οἰμώξειε γάρ τις ἀλη θῶς, εἰ καὶ τὸ ὄνομα τῆς σωτηρίας ἡμῶν ἀπὸ κτί σεως ἄρχεται, καὶ ἀπὸ κτίσεως κατάγεται, καὶ εἰ διὰ δούλου τὴν υἱοθεσίαν ἔχομεν. Κτίσις οὐχ ἁγιάζει κτίσιν, ἀλλ' ὑπὸ τοῦ ἑνὸς ἁγίου τὰ πάντα ἁγιά ζεται, τοῦ λέγοντος περὶ ἑαυτοῦ· Ἐγὼ ἁγιάζω ἐμαυ τόν. Ἁγιάζει δὲ διὰ τοῦ Πνεύματος, ὡς προαποδέ δεικται. Τὸ Πνεῦμα ἄρα οὐ κτίσις, ἀλλὰ τῆς ἁγιό τητος τοῦ Θεοῦ χαρακτὴρ, καὶ πηγὴ τοῖς πᾶσιν ἁγιασμοῦ. Ἐν ἁγιασμῷ τοῦ Πνεύματος ἐκλήθημεν, ὡς ὁ Ἀπόστολος διδάσκει. Τοῦτο ἡμᾶς ἀνακαινοῖ, καὶ πάλιν εἰκόνας ἀναδείκνυσι Θεοῦ, καὶ διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος ἁγίου 29.728 υἱοθετούμεθα Θεῷ. Καινὴ πάλιν κτίσις μεταλαμ βάνουσα τοῦ Πνεύματος, οὗπερ ἐστερημένη πεπα λαίωτο. Εἰκὼν πάλιν Θεοῦ ὁ ἄνθρωπος ἐκπεσὼν τῆς ὁμοιότητος τῆς θείας, καὶ παρασυμβληθεὶς κτήνεσιν ἀνοήτοις, καὶ ὁμοιωθεὶς αὐτοῖς, ὁμοιωθεὶς τοῖς ἀλό γοις κατὰ τὸν θάνατον. Ὡς ὁ θάνατος γὰρ, φησὶ, τούτου, οὕτως ὁ θάνατος τούτου. Ἀλλὰ νῦν, φησὶν, ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ ὑμῶν σώματα διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν. Ὅτι θεία φύσις τὸ Πνεῦμα, τελεσιουργὸς οὖσα τῶν Θεοῦ ἔργων. Τὸ δὴ τὴν κτίσιν ἀνακαινοῦν, καὶ τὴν φθορὰν εἰς ἀφθαρσίαν μεταβάλλον, τὸ καινὴν ἡμᾶς κτίσιν ἀπερ γαζόμενον διαμένουσαν εἰς αἰῶνα, τίς ἀποστήσει τοῦ δημιουργοῦ Θεοῦ καὶ Υἱοῦ; Πῶς τὸ τῆς θεότητος ἐκτὸς τὴν τῆς