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the account encompassed. But the Holy Spirit, as not numbered with creation, the oracles proclaimed to us to be one and the same. 6.22ν That because of being consubstantial and without beginning, it is written to be the water of life, having proceeded from the paternal spring. Creation is not written to be the water of life; for it did not have everlasting life from itself, as the God who lives without beginning. But that the Holy Spirit is this, the sacred heralds who will be mentioned in the things written below acclaim, as naturally proceeding from the immortal and life-giving paternal spring, not being created. For just as we said in the first discourse, that the light does not create its own radiance, but begets it, so here, that the spring does not create the water from it, but has it proceeding and consubstantial; for no one is the creator of his own son or spirit; since he is no longer a father, nor having a spirit. Jeremiah from the person of God: "Heaven was astonished at this, and the earth shuddered at this; for my people have done two evil things. They have forsaken me, a spring of living water, and they have dug for themselves broken cisterns, which will not be able to hold water." The prophet expounds the mystery mystically. For he called God a "spring," and the Holy Spirit "living water," which cleanses all our sins in the font, which cannot be separated by nature from the spiritual spring, just as a stream from springs. Isaiah likewise: "I will give water in thirst to those who travel in a waterless place; I will put my spirit upon your seed and my blessings upon your children; and they will spring up in the midst of the water like grass, and like a willow on flowing water." And this has an intelligible division through hidden meanings. For to those who are in ignorance, he says, of baptism and for this reason "traveling in a waterless place," "I will put my spirit," which is able to make the font cause them to flourish like water-loving plants, and: "like the tree planted by the channels of waters; which will yield its fruit in its season, and its leaf will not fall off." And the sacred psalmist, making the truth of the matter somewhat obscure in word out of necessity, sings in the 35th psalm: "For with you is the spring of life," and in the 147th: "He will send forth his word and melt them; his spirit will blow, and waters will flow, gladdening the great city of God;" and this is the whole inhabited world. For so to speak, what each city is to men, this the inhabited world is to the Almighty. Baruch, bewailing the people being in the land of the Chaldeans who did not have the Holy Spirit, cries out. "What is it to you, O Israel, that you are in the land of your enemies?: You have grown old in a foreign land, you have been defiled with the dead, you have been counted with those in Hades. You have forsaken the spring of wisdom; if you had walked in the way of God, you would have dwelt in peace for all time;" calling God the "spring," the Holy Spirit "wisdom." John from the Son to the Samaritan woman. "If you knew the gift of God, and who it is that says to you, 'Give me to drink,' you would have asked him, and he would have given you living water;" speaking of the immortal streams of the font of the Holy Spirit. For that all these things were said concerning the Spirit of God, the aforementioned evangelist has interpreted literally; for when the Savior said: "If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture has said, out of his belly will flow rivers of living water," he immediately added: "But this he said concerning the Spirit, whom those who believed in him were to receive." 6.23ν That the Savior was anointed with the Holy Spirit; but if it were a creature, would the uncreated have anointed himself with his own handiwork? and that we also have an anointing from him. Creation is anointed with created oil sanctified by baptism. The Savior, as God, anointed himself with his co-uncreated all-holy Spirit, beyond us, his partakers. For if it were a creature, would the uncreated have anointed himself with his own handiwork? And the witnesses are those written below: Isaiah from the Savior saying: "The Spirit of the Lord

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περιέσχεν λόγος. τὸ δὲ ἅγιον πνεῦμα, ὡς μὴ ἐναρίθμιον τῇ κτίσει, ἓν καὶ τὸ αὐτὸ εἶναι τὰ λόγια ἡμῖν προσανεφώνησεν. 6.22ν ὅτι διὰ τὸ ὁμοούσιον καὶ ἄναρχον γέγραπται εἶναι ὕδωρ ζωῆς ἐκ τῆς πατρικῆς πηγῆς ἐκπορευθέν. ἡ κτίσις οὐ γέγραπται εἶναι ὕδωρ ζωῆς· οὐ γὰρ ἀφ' ἑαυτῆς ἔσχεν ἀειζωίαν, ὡς ὁ ἀνάρχως ζῶν θεός. τὸ δὲ ἅγιον πνεῦμα τοῦτο εἶναι εὐφημοῦσιν οἱ ἐν τοῖς ὑπογεγραμμένοις μνημονευθησόμενοι ἱεροκήρυκες, ὡς ἐκ τῆς ἀθανάτου καὶ φυσιζώου πατρικῆς πηγῆς συμφυῶς ἐκπορευόμενον, οὐχὶ κτιζόμενον. καθάπερ γὰρ ἐν τῷ πρώτῳ εἴπομεν λόγῳ, ὅτι τὸ φῶς οὐ γενεσιουργεῖ τὴν ἑαυτοῦ αὐγήν, ἀλλὰ γεννᾷ, οὕτως ἐνταῦθα, ὅτι ἡ πηγὴ οὐ γενεσιουργεῖ τὸ ἐξ αὐτῆς ὕδωρ, ἀλλ' ἐκπορευόμενον ἔχει καὶ ὁμοούσιον οὐδεὶς γὰρ τοῦ ἑαυτοῦ ἢ υἱοῦ ἢ πνεύματος γενεσιουργός ἐστιν· ἐπεὶ οὐκέτι πατήρ, οὔτε πνεῦμα ἔχων. Ἰερεμίας ἐκ προσώπου τοῦ θεοῦ· «ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπὶ τούτῳ ἡ γῆ· ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου. ἐμὲ ἐγκατέλιπον πηγὴν ὕδα τος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν.» τὸ μυστήριον ὁ προφήτης μυστηρικῶς ἐκτίθεται. εἶπεν γὰρ «πηγὴν» τὸν θεόν, «ὕδωρ» δὲ «ζῶν» τὸ ἅγιον πνεῦμα, τὸ ἐν τῇ κολυμβήθρᾳ πάσας ἡμῶν ἐκκαθαῖρον τὰς ἁμαρτίας, τὸ διασπασθῆναι τῇ φύσει τῆς νοητῆς πηγῆς μὴ δυνάμενον, ὡς καὶ τὸ ἐκ πηγῶν ῥεῖθρον. Ἠσαῖας ὁμοίως· «ἐγὼ δώσω ὕδωρ ἐν δίψῃ τοῖς πορευομένοις ἐν ἀνύδρῳ· ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου· καὶ ἀνατελοῦσιν ἀνὰ μέσον ὕδατος ὡς χόρτος, καὶ ὡς ἰτέα ἐπὶ παραρρέον ὕδωρ.» καὶ τοῦτο διὰ κρυφίων ἔχει νοητὴν διαίρεσιν. τοῖς γὰρ ἐν ἀγνοίᾳ, φησίν, τυγχάνουσιν τοῦ βαπτίσματος καὶ διὰ τοῦτο «πορευομένοις ἐν ἀνύδρῳ» «ἐπιθήσω τὸ πνεῦμά μου» τὸ ποιῆσαι δυνάμενον τὴν κολυμβήθραν ἀναθῆλαι αὐτοὺς ὡς τὰ φίλυδρα τῶν φυτῶν, καὶ· «ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων· ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται.» καὶ ὁ ἱεροψάλτης τὸ ἀληθὲς τῷ πράγματι ἀφανές πως τῷ λόγῳ διὰ τὸ ἀναγκαῖον ποιῶν ἀναμέλπει ἐν μὲν λεʹ ψαλμῷ· «ὅτι παρὰ σοὶ πηγὴ ζωῆς,» ἐν δὲ ρμζʹ· «ἐξαποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά· πνεύσει τὸ πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα εὐφραίνοντα τὴν πόλιν τοῦ θεοῦ τὴν μεγάλην·» αὕτη δέ ἐστιν ἡ πᾶσα οἰκουμένη. ἵνα οὕτως γὰρ εἴπω, ὅπερ ἀνθρώποις ἐστὶν ἑκάστη πόλις, τοῦτο παντοκράτορι ἡ οἰκουμένη. Βαροὺχ ἀποκλαιόμενος τὸν λαὸν ὄντα ἐν γῇ Χαλδαίων τῶν πνεῦμα ἅγιον μὴ ἐχόντων βοᾷ. «τί σοί ἐστιν, Ἰσραήλ, ὅτι ἐν γῇ τῶν ἐχθρῶν εἶ;: ἐπαλαιώθης ἐν γῇ ἀλλοτρίᾳ, συνεμιάνθης τοῖς νεκροῖς, προσελογίσθης μετὰ τῶν εἰς Ἅιδου. ἐγκατέλιπες πηγὴν τῆς σοφίας· τῇ ὁδῷ τοῦ θεοῦ εἰ ἐπορεύθης, κατῴκεις ἂν ἐν εἰρήνῃ τὸν αἰῶνα χρόνον·» «πηγὴν» τὸν θεόν, «σοφίαν» τὸ ἅγιον πνεῦμα λέγων. Ἰωάννης ἀπὸ τοῦ υἱοῦ πρὸς τὴν Σαμαρίτιδα. «εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι· δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτόν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν·» τῆς κολυμβήθρας τοῦ ἁγίου πνεύματος τὰ ἀθάνατα νάματα λέγων. ὅτι γὰρ πάντα ταῦτα περὶ τοῦ πνεύματος τοῦ θεοῦ εἴρηται, ὃ μνημονευθεὶς εὐαγγελιστὴς ἡρμήνευσεν ἐπὶ λέξεως· τοῦ γὰρ σωτῆρος εἰπόντος· «εἴ τις διψᾷ, ἐρχέσθω πρὸς μὲ καὶ πινέτω. ὁ πιστεύων εἰς ἐμὲ καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος,» εὐθὺς ἐπήγαγεν· «τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν.» 6.23ν ὅτι τῷ ἁγίῳ πνεύματι ἐχρίσθη ὁ σωτήρ· οὐκ ἂν δὲ εἰ κτίσμα ἦν, τῷ ἰδίῳ ἐχρίσατο ποιήματι ὁ ἄκτιστος; καὶ ὅτι καὶ ἡμεῖς χρῖσμα ἔχομεν αὐτοῦ. ἡ κτίσις ἐλαίῳ κτιστῷ ἁγιαζομένῳ βαπτίσματι χρίεται. ὁ σωτήρ, ὡς θεὸς, τῷ συνακτίστῳ αὐτοῦ ἐχρίσατο παναγίῳ πνεύματι παρὰ τοὺς μετόχους ἡμᾶς. εἰ γὰρ κτίσμα ἦν, οὐκ ἂν τῷ ἰδίῳ ἐχρίσατο ποιήματι ὁ ἄκτιστος; μάρτυρες δὲ οἱ ὑπογεγραμμένοι· Ἠσαῖας ἀπὸ τοῦ σωτῆρος λέγων· «πνεῦμα κυρίου