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of the divinity saves creation, making it new and incorruptible? What else did God need in order to reclaim His own creation which was flowing away? Let the impious argument be silenced, which claims that the creation grown old and corrupted is the work of God, but gives to the renewal through a creature that which no longer grows old nor is corrupted. Let not creation be glorified above God. But it is glorified above God, if indeed things dissolved by death and corruption are made immortal and incorruptible through a creature, which things God wrought through the Son. But the divine Spirit is always the perfecter of all things that come from God through the Son, just as it is of the new creation, concerning which it is said: If any man is in Christ, he is a new creation; so also it was in the old creation at the beginning. For this reason he says: By the word of the Lord the heavens were established, and by the Spirit of His mouth all their host. The Word is living, in whom the heavens have come into being. This is God the Word Himself, concerning whom John cries out: All things were made through Him, and without Him was not anything made. The Spirit shows itself to be life, the life-giving, according to what is written: The Spirit is life, the perfecter of the heavenly hosts. This is He who is glorified with the Father and the Son. For God does not create by the utterance of words, even if the oracles of God are named in a more human way as uttered words; nor are the heavens adorned by the outpouring of an airy breath. For the Spirit, being co-ordinated with the living Word for creating, is a living power, and a divine nature, ineffably proceeding from an ineffable mouth, ineffably 29.729 sent forth also in the inbreathing into man, and, according to the type bodily taught by the Lord, again restored by Him through inbreathing; for the present renewal and its concurrence must run together with the newness at the beginning. He therefore typified it by breathing, being not other than the one who breathed from the beginning, but He Himself, through whom God gave the inbreathing, then with a soul, but now into a soul. Thus God creates, not by the movement of bodily hands, but by the energy of the living Word, and by the imparting of the life-giving Spirit. If then, both at the beginning all things were made in the Spirit, and are renewed again in the Spirit; one and the same energy of God through the Son in the Spirit is clearly shown; and the Trinity does not admit of separation, but according to the true teaching of Paul. There are varieties of gifts, but the same Spirit; and there are varieties of service, and the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone. And having enumerated all the divine activities, he says, All these are activated by one and the same Spirit, who allots to each one individually just as he wills. Because the Spirit, being glorified with God, is shown to be not a creature, but of the divine nature. Indeed, creation does not have authority over the works of God, nor does it work concerning these things, but the action of the Creator is one thing, and that of the creatures is another. Angels behold the face of the Father who is in heaven, as the Savior says, and this is their great glory and blessedness. But they are works of God, according to the verse: Who makes his angels spirits, and his ministers a flame of fire. God works them, not through them; but He also sanctifies them, and works in them, just as in holy men, who also announce the things of God just as men do. Therefore we do not glorify angels with God, just as we do not glorify men. For we do not reckon the benefits through them as their own, but as God's who works in them. But the Spirit is glorified with God and the Son, inasmuch as the divine energy is fulfilled through Him. For the grace of our Lord Jesus Christ, says Paul, and the love of God, and the communion of the Holy Spirit be with you all. And the sum of our salvation, and the perfect tradition concerning the divinity, for the sanctification of those being baptized, is to baptize in the name of the Father and of the Son and of the Holy Spirit. But upon the same divine 29.732 works the Holy Trinity

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θεότητος κτίσιν ἀνασώζει καινὴν καὶ ἄφθαρτον ἀπεργαζόμενον; Τίνος ὁ Θεὸς ἑτέρου προσεδεῖτο πρὸς τὸ τὴν ἑαυτοῦ κτίσιν διαῤῥυεῖσαν ἐπαναλαβεῖν; Σιωπάσθω λόγος ὁ δυσσεβὴς, ὁ τὴν μὲν παλαιωθεῖσαν καὶ διαφθαρεῖσαν κτίσιν ἔργον εἶναι φάσκων Θεοῦ, τὴν δὲ μηκέτι παλαιουμένην μηδὲ φθειρομένην τῇ διὰ κτίσματος ἀνακαινώσει διδούς. Μὴ δοξαζέσθω κτίσις ὑπὲρ Θεόν. ∆οξάζεται δὲ ὑπὲρ Θεὸν, εἴπερ ἀθάνατα διὰ κτίσματος καὶ ἄφθαρτα κατασκευάζεται τὰ θανάτῳ καὶ φθορᾷ λυθέντα, ἅπερ ὁ Θεὸς εἰργάσατο διὰ Υἱοῦ. Ἀλλὰ Πνεῦμα τὸ θεϊκὸν πάντων ἀεὶ τελεσιουργὸν τῶν ἐκ Θεοῦ δι' Υἱοῦ γε νομένων, ὥσπερ ἐστὶ τῆς καινῆς κτίσεως, περὶ ἧς λέγεται· Εἴ τις ἐν Χριστῷ καινὴ κτίσις· οὕτω καὶ ἐπὶ τῆς πάλαι τῆς κατ' ἀρχάς. ∆ιὰ τοῦτό φησι· Τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐ τῶν. Ζῶν ὁ Λόγος, ἐν ᾧ γεγόνασιν οἱ οὐρανοί. Οὗτος αὐτὸς ὁ Θεὸς Λόγος, περὶ οὗ ὁ Ἰωάννης βοᾷ· Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγέ νετο οὐδὲ ἕν. Ζωὴν τὸ Πνεῦμα δείκνυσι τὸ ζωοποι οῦν, κατὰ τὸ γεγραμμένον· Ζωὴ τὸ Πνεῦμα τὸ τῶν οὐρανίων δυνάμεων ἀποτελεστικόν. Τοῦτο αὐτὸ μετὰ Πατρὸς καὶ Υἱοῦ δοξαζόμενον. Οὔτε γὰρ προ φορᾷ δημιουργεῖ ῥημάτων Θεὸς, κἂν ἀνθρωπινω τέρως ὀνομάζηται λόγια Θεοῦ προφορικὰ ῥήματα· οὔτε πνεύματος ἀερίου προχύσει κοσμοῦνται οἱ οὐρα νοί. Πνεῦμα γὰρ τῷ ζῶντι Λόγῳ συντεταγμένον εἰς τὸ δημιουργεῖν, ζῶσα δύναμις, καὶ θεία φύσις, ἄῤ ῥητος ἐξ ἀῤῥήτου στόματος πεφηκυῖα, ἀῤῥήτως 29.729 καὶ κατὰ τὴν ἐμφύσησιν εἰς τὸν ἄνθρωπον ἀπεσταλ μένη, καὶ κατὰ τὸν σωματικῶς ὑπὸ τοῦ Κυρίου δι δαχθέντα τύπον, αὖθις ὑπ' αὐτοῦ δι' ἐμφυσήσεως ἀποκαθισταμένη· συντρέχειν γὰρ δεῖ τῇ κατ' ἀρχὴν καινότητι τὴν νῦν ἀνακαίνωσιν καὶ τὴν συνδρο μήν. Ἐξετύπωσεν οὖν ἐμφυσήσας, οὐχ ἕτερος ὢν παρὰ τὸν ἐξ ἀρχῆς ἐμφυσήσαντα, ἀλλ' αὐτὸς, δι' οὗ Θεὸς δέδωκε τὴν ἐμφύσησιν, τότε μὲν μετὰ ψυχῆς, νῦν δὲ εἰς ψυχήν. Οὕτω δημιουργεῖ Θεὸς, οὐ χειρῶν κινήσει σωματικῶν, ἀλλ' ἐνεργείᾳ ζῶντος Λόγου, καὶ Πνεύματος μεταδόσει ζωοποιοῦ. Εἰ δὴ καὶ κατ' ἀρχὴν ἐν Πνεύματι τὰ πάντα πεποίηται, καὶ ἀνακαι νοῦται πάλιν ἐν Πνεύματι· μία καὶ ἡ αὐτὴ προφα νῶς ἐνέργεια Θεοῦ δι' Υἱοῦ ἐν Πνεύματι φαίνεται· καὶ χωρισμὸν ἡ Τριὰς οὐ προσδέχεται, ἀλλὰ κατὰ τὴν ἀληθῆ τοῦ Παύλου διδασκαλίαν. ∆ιαιρέσεις χα ρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσι, καὶ ὁ αὐτὸς Κύριος· καὶ διαιρέ σεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς, ὁ ἐνερ γῶν τὰ πάντα ἐν πᾶσι. Καὶ πάντα καταλέξας τὰ θεῖα ἐνεργήματα, Πάντα δὲ ταῦτα, φησὶ, ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. Ὅτι συνδοξαζόμενον Θεῷ τὸ Πνεῦμα δείκνυται μὴ ὂν ποίημα, ἀλλὰ τῆς θείας φύσεως. Οὐ δὴ τῶν Θεοῦ δημιουργημάτων ἐξουσιάζει κτί σις, οὐδὲ περὶ ταῦτα ἐνεργεῖ, ἀλλ' ἑτέρα τοῦ δημι ουργοῦ, καὶ ἑτέρα τῶν δημιουργημάτων ἡ πρᾶξις. Ἄγγελοι θεωροῦσι τὸ πρόσωπον τοῦ Πατρὸς τοῦ ἐν οὐρανοῖς καθά φησιν ὁ Σωτὴρ, καὶ τοῦτο αὐτῶν ἡ μεγάλη δόξα καὶ μακαριότης. Ἔργα δέ εἰσι Θεοῦ, κατὰ τό· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύ ματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. Θεὸς αὐτοὺς, οὐ δι' αὐτῶν ἐργάζεται· ἀλλὰ καὶ αὐτοὺς ἁγιάζει, καὶ ἐν αὐτοῖς ἐνεργεῖ, καθάπερ ἐν ἁγίοις ἀνθρώποις, οἳ καὶ ἀναγγέλλουσι τὰ Θεοῦ καθάπερ ἄνθρωποι. ∆ιόπερ οὐδὲ συνδοξάζομεν ἀγγέ λους Θεῷ, καθάπερ οὐδὲ ἀνθρώπους. Οὐ γὰρ ἴδια αὐτῶν τὰ δι' αὐτῶν εὐεργετήματα λογιζόμεθα, ἀλλὰ Θεοῦ τοῦ ἐν αὐτοῖς ἐνεργοῦντος. Τὸ δὲ Πνεῦμα μετὰ Θεοῦ καὶ Υἱοῦ δοξάζεται, ἅτε δὴ καὶ τῆς θεϊκῆς ἐνεργείας δι' αὐτοῦ πληρουμένης. Ἡ χάρις γὰρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, φησὶ Παῦ λος, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. Καὶ τὸ κεφά λαιον τῆς σωτηρίας ἡμῶν, καὶ ἡ τελεία περὶ θεότη τος παράδοσις, εἰς τὸν τῶν βαπτιζομένων ἁγιασμὸν, τὸ βαπτίζειν εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Τὸ δὲ ἐπὶ τῶν αὐτῶν θεϊ 29.732 κῶν ἔργων τὴν ἁγίαν Τριάδα