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and the phrase, "All things were made through him," seems to you to have included the Spirit also. Therefore has the Trinity been shown to you to be a dyad? For if the Spirit is among all things, how is he with the Father and the Son? But if the Spirit is not with the Father and the Son, how is the Trinity a Trinity? And how is the baptism of the whole world sanctifying in the name of the Trinity? But you also say he is to be numbered with the water, as being of creation, just as the water is; for the Lord says, "Unless one is born of water and the Spirit." And this is still a small thing. But you even rank the divine Spirit with the [fire] 29.740 of Gehenna, because John says: “He will baptize you with the Holy Spirit and with fire.” What excess of impiety have these things left behind, if you attach the worth of water to the Holy Spirit, because the water is sanctified by the descent of the Spirit? For it seemed good to you to make that which is sanctified equal to that which sanctifies, and you do not shudder at him being numbered together with God the Son in the same energy and glory, while you privately sever the one energy and glory; but because he uses water for the cleansing of bodies, for this reason you considered the Spirit worthy of equal honor with water. And you do not say that the art of medicine, which uses materials, is of equal worth to the materials, but that it has mastery over the materials; but the divine Spirit, who uses water for the cleansing of the filth of sin, you have cast down to the dishonor and lowliness of water; of water, which is appointed for common use even by the impious; of water, by which all defilements of bodies are cleansed away. And if you also consider that of the fire, what sort of thing have you dared to think? I marvel at your recklessness, if you do not truly fear the fire. Christ baptizes with the Spirit those worthy of sanctification; but the unworthy he sends to the fire, delivering over to evil those estranged from the good. For this reason, then, to you the good and the evil appear as brothers and co-created and partners. And while we point out the same energies of the Father and the Son and the Holy Spirit, you do not see the union, nor, when the Spirit is proclaimed uniquely in the glory of God, do you understand the divine glory upon him, when the apostles say, “Thus says the Holy Spirit,” just as the prophets [say], “Thus says the Lord.” And when they speak of the testing of the Lord as the testing of the Spirit, as when Peter says to those who tested: “How is it that you have agreed together to test the Spirit of the Lord?” and to the same people: “You have not lied to men, but to God.” But if the apostles say: “For it seemed good to the Holy Spirit and to us,” not ranking themselves with the authority of the Spirit, but submitting, as being then provided for by him, as if speaking of one 29.741 knowledge and mind of themselves and of the Spirit, and one authority, you force the Spirit down into creation; just as if you were to say that God is equal to Moses, upon hearing that, “The people believed in the Lord, and in Moses his servant.” But the difference between a Master and a slave is clear; which indeed the writer showed when he said: “in Moses his servant.” For God is believed in as Master and as the one who sent Moses; but Moses, as the servant who was sent. Thus indeed also, the laws given to the Church seemed good to the Spirit in a masterly way, but the commandments proclaimed through them [seemed good] to the apostles in a ministerial way. But the Spirit is not a slave. For “the Lord,” he says, “is the Spirit; and where the Spirit of the Lord is, there is freedom.” And Israel is brought into bondage by the commandments of the Spirit, being admonished with fear, but the Church of the Christians is adopted as a son, being sanctified through love. Wherefore Paul says: “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, ‘Abba, Father.’” Surely he who has received what is servile is not established as a son from a slave, nor through partaking of what is servile does he speak freely of God as Father; nor does what is servile work all the things of God, as it wills. Nor would the psalmist have said that the presence of the Spirit, if he were a slave and a creature, extends through all things, calling him the face and hand of God and saying: “Where shall I go from your spirit, and from your

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καὶ τὸ, Πάντα δι' αὐ τοῦ ἐγένετο, συμπεριειληφέναι σοι δοκεῖ καὶ τὸ Πνεῦμα. Οὐκοῦν σοι δυὰς ἡ Τριὰς ἀποδέδεικται; Εἰ γὰρ μετὰ πάντων τὸ Πνεῦμα, πῶς μετὰ Πατρὸς καὶ Υἱοῦ; Εἰ δὲ οὐ μετὰ Πατρὸς καὶ Υἱοῦ τὸ Πνεῦμα, πῶς Τριὰς ἡ Τριάς; Καὶ πῶς ἐπὶ τῆς Τριάδος τὸ βάπτισμα τοῦ κόσμου παντὸς ἁγιαστικόν; Ἀλλὰ καὶ τῷ ὕδατι συναριθμεῖσθαι αὐτὸ φῂς, ὡς τῆς κτί σεως ὂν, ὥσπερ καὶ τὸ ὕδωρ ἐστί· λέγειν γὰρ τὸν Κύριον. Ἐὰν μή τις ἀναγεννηθῇ ἐξ ὕδατος καὶ Πνεύματος. Καὶ τοῦτο ἔτι μικρόν. Σὺ δὲ καὶ τῷ 29.740 περὶ τῆς γεέννης τὸ Πνεῦμα τὸ θεῖον συγκατατάττεις, διὰ τὸ λέγειν τὸν Ἰωάννην· Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. Ταῦτα ποίαν ἀσε βείας ὑπερβολὴν κατέλιπεν, εἰ τὴν ὕδατος ἀξίαν τῷ Πνεύματι τῷ ἁγίῳ περιάπτεις, ἐπειδὴ Πνεύματος κατεφόδῳ τὸ ὕδωρ ἁγιάζεται; Ἰσάζειν γάρ σοι ἔδοξε τῷ ἁγιάζοντι τὸ ἁγιαζόμενον, καὶ Θεῷ μὲν Υἱῷ συναριθμούμενον εἰς τὴν αὐτὴν ἐνέργειαν καὶ δόξαν οὐ φρίττεις, ἰδίᾳ τὴν μίαν ἐνέργειαν καὶ δόξαν ἀνα κόπτων· ὅτι δὲ ὕδατι χρῆται πρὸς τὸν τῶν σω μάτων καθαρμὸν, διὰ τοῦτο τῆς τοῦ ὕδατος ἰσοτιμίας ἄξιον ἐλογίσω τὸ Πνεῦμα. Καὶ τὴν μὲν ἰατρικὴν, ὕλαις χρωμένην, οὐκ ἰσάξιον ταῖς ὕλαις λέγεις, ἀλλὰ κυριευτικὴν τῶν ὑλῶν· τὸ δὲ θεῖον Πνεῦμα, χρώ μενον ὕδατι πρὸς τὴν τῶν ἁμαρτίας ῥύπων ἀποκά θαρσιν, εἰς τὴν τοῦ ὕδατος ἀδοξίαν καὶ ταπεινότητα καταβέβληκας· ὕδατος, ὃ πρὸς κοινὴν χρῆσιν ἀνεῖ ται καὶ δυσσεβῶν· ὕδατος, ᾧ μολυσμοὶ σωμάτων πάντες ἀποκαθαίρονται. Ἐὰν δὲ καὶ τὸ τοῦ πυρὸς ἐνθυμηθῇς, οἷον ἐννοῆσαι τετόλμηκας; Θαυμάζω τὴν ἀπόνοιαν, εἰ μὴ δέδοικας ὄντως τὸ πῦρ. Βα πτίζει Χριστὸς ἐν Πνεύματι τοὺς ἀξίους ἁγιασμοῦ· τοὺς δὲ ἀναξίους ἐπὶ τὸ πῦρ παραπέμπει, τοὺς ἀλλο τρίους τοῦ ἀγαθοῦ τῷ κακῷ παραδιδούς. ∆ιὰ τοῦτό σοι ἄρα τὸ ἀγαθὸν καὶ τὸ κακὸν ἀδελφὰ καὶ ὁμόκτιστα καὶ κοινωνὰ φαίνεται. Καὶ ἡμῶν μὲν ἐπιδεικνύν των ἐνεργείας τὰς αὐτὰς Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, οὐχ ὁρᾷς τὴν ἕνωσιν, οὐδ' ὅτε καταμόνας ἐν Θεοῦ δόξῃ τὸ Πνεῦμα κηρύσσεται, συνίεις τὴν θεϊκὴν δόξαν ἐπ' αὐτοῦ, λεγόντων τῶν ἀποστόλων, Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον, ὡς οἱ προφῆται, Τάδε λέγει Κύριος. Καὶ Κυρίου πεῖραν λεγόντων τὴν τοῦ Πνεύματος πεῖραν, ὅτε φησὶ πρὸς τοὺς πειράσαν τας ὁ Πέτρος· Τί ὅτι συνεφωνήθη ὑμῖν πειρᾶσαι τὸ Πνεῦμα Κυρίου; καὶ πρὸς τοὺς αὐτούς· Οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ Θεῷ. Ἐὰν δὲ οἱ ἀπόστολοι λέγωσιν· Ἔδοξε δὲ τῷ ἁγίῳ Πνεύματι καὶ ἡμῖν, οὐ συντάσσοντες ἑαυ τοὺς τῇ τοῦ Πνεύματος ἐξουσίᾳ, ἀλλ' ὑποτάσσοντες, ὡς ὑπ' αὐτοῦ χορηγούμενοι τότε, καθάπερ μίαν 29.741 γνῶσιν καὶ φρόνησιν λεγόντων ἑαυτῶν τε καὶ τοῦ Πνεύματος, καὶ μίαν ἐξουσίαν, σὺ εἰς κτίσιν τὸ Πνεῦμα κατάγειν βιάζῃ· ὥσπερ εἰ καὶ τῷ Μωσεῖ τὸν Θεὸν ἰσάζειν ἔφασκες, ἀκούων, ὅτι Ἐπίστευσεν ὁ λαὸς τῷ Κυρίῳ, καὶ Μωσεῖ τῷ θεράποντι αὐτοῦ. Ἀλλὰ δήλη ἡ διαφορὰ ∆εσπότου καὶ δούλου· ἥν περ καὶ δεικνὺς ὁ γράφων εἴρηκε· Μωσεῖ τῷ θερά ποντι αὐτοῦ. Θεὸς μὲν γὰρ ὡς ∆εσπότης καὶ ὡς ἀποστείλας Μωσέα πιστεύεται· Μωσῆς δὲ, ὡς θε ράπων ἀποσταλείς. Οὕτω δὴ καὶ τῷ Πνεύματι μὲν ἔδοξε δεσποτικῶς τὰ τῇ Ἐκκλησίᾳ δοθέντα νόμιμα, τοῖς δὲ ἀποστόλοις ὑπηρετικῶς τὰ δι' αὐτῶν ἐκφωνηθέντα προστάγματα. Ἀλλ' οὐ τὸ Πνεῦμα δοῦλον. Ὁ γὰρ Κύριος, φησὶ, τὸ Πνεῦμά ἐστι· καὶ οὗ τὸ Πνεῦμα Κυρίου, ἐλευθερία. Καὶ δουλαγωγεῖται μὲν ἐπιτάγμασι τοῖς τοῦ Πνεύματος ὁ Ἰσραὴλ σὺν φόβῳ νουθετούμενος, υἱοθετεῖται δὲ Χριστιανῶν Ἐκκλη σία δι' ἀγάπης ἁγιαζομένη. ∆ιό φησιν ὁ Παῦλος· Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φό βον, ἀλλ' ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κρά ζομεν, Ἀββᾶ ὁ Πατήρ. Οὐ δὴ ὁ τὸ δοῦλον εἰληφὼς υἱὸς ἐκ δούλου καθίσταται, οὐδὲ διὰ τὴν δούλου μετου σίαν Πατέρα τὸν Θεὸν παῤῥησιάζεται· οὐδὲ τὸ δοῦλον τὰ τοῦ Θεοῦ πάντα ἐνεργεῖ, καθὼς βούλεται. Οὐδ' ἂν τὴν τοῦ Πνεύματος παρουσίαν, δούλου καὶ κτίσματος ὄντος, ἐπὶ πάντα διήκειν ἔφασκεν ὁ ὑμνῳδὸς, πρόσωπον αὐτὸ καὶ χεῖρα Θεοῦ προσαγο ρεύων καὶ λέγων· Ποῦ πορευθῶ ἀπὸ τοῦ πνεύμα τός σου, καὶ ἀπὸ τοῦ