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from your face where shall I flee? If I ascend into heaven, you are there; if I go down to hell, you are present. If I take up my wings in the morning, and dwell in the uttermost parts of the sea; for even there your hand shall lead me, and your right hand shall hold me. For it is the Spirit that has filled all things, according to that which is written: For the Spirit of the Lord has filled the world, says Solomon. Wherefore also, since the Spirit is known by seven operations, which Isaiah declared, Zechariah also said the Spirit of the Lord has seven eyes, thus saying: These are the eyes of the Lord which look upon the earth; and the saying: I fill heaven and earth, says the Lord, signifies the filling through the divine Spirit; just as God also says through Zechariah: I am in your midst, and my Spirit has stood in your midst. And many other such things have been said before, concerning the Spirit being the one who fills creation. Who then does not perceive the divine glory of the Spirit, hearing, Where shall I go from your 29.744 Spirit, and again; I fill heaven and earth, says the Lord. I see the so-called universal presence over all things of both God and the Spirit converging to one and the same thing. But you, in such matters, being unable to think or say that the Spirit is uncreated, say that God himself is called spirit. But neither does God dwell by himself in creation, nor could anyone accept that the Spirit of God is God, clearly hearing the Apostle writing such things concerning the one dwelling in us: For God has revealed them to us through his Spirit. For the Spirit searches all things, even the depths of God. For who among men knows the things of a man except the spirit of the man which is in him? So also no one has known the things of God except the Spirit of God. Now we have not received the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God. If therefore in these things no one could understand the Spirit of God to be God (although seeing it so united to the glory of God as the spirit of man is to man), let him not force the Spirit of God to say that he is God. My Spirit, he says, which is upon you; he has not declared God, but the Spirit from God. The Spirit of the Lord is upon me, because he has anointed me. He has called the Spirit of anointing the Spirit of the Lord. The divine Spirit is one; let no one say more than one, even if God is called spirit by the Lord. By the designation of spirit he has declared the Father, because he is incorporeal. For just as the Spirit is God, according to, You are the temple of God, and the Spirit of God dwells in you; so also God is the Spirit, the nature of the Trinity not being sundered nor separated, so that the names are not separated either. Wherefore also, there being one God, the Son is God by paternal nature and the paternal name; and there being one Lord, the Son, the Father is called Lord by the name of the image, as its prototype and begetter; so also the Spirit is Lord, having the designation from the Lord, from whom he is also imparted, and the Lord from the image is spirit; since God also is called spirit from him. Indeed, we must not for this reason make three gods, nor three lords, nor three spirits, but we must recognize the union of the Trinity in the communion of names. And yet you have come to such a point of madness 29.745, defining and separating the Spirit from the Father and the Son, as to say that eternal life has been proclaimed in the Father and the Son without the Spirit, because the Lord says: And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. Therefore if the Spirit seems to you to be excluded for this reason, be baptized with the baptism of life without the Spirit; but if you inherit life in the Spirit, how do you dream of eternal life without the Spirit? If anyone does not have the Spirit of Christ, he says, he is not his. How then will you live forever, if you are not of Christ? But you would not be of Christ, not having the Spirit

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προσώπου σου ποῦ φύγω; Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν κα ταβῶ εἰς τὸν ᾅδην, πάρει. Ἐὰν ἀναλάβω τὰς πτέρυγάς μου κατ' ὄρθρον, καὶ κατασκηνώσω εἰς τὰ ἔσχατα τῆς θαλάσσης· καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει με, καὶ καθέξει με ἡ δεξιά σου. Πνεῦμα γάρ ἐστι τὸ πεπληρωκὸς τὰ σύμπαντα, κατὰ τὸ γεγραμμένον· Πνεῦμα γὰρ Κυρίου πεπλήρωκε τὴν οἰκουμένην, φησὶν ὁ Σολομών. ∆ιὸ καὶ ἐπείπερ καθ' ἑπτὰ ἐνεργείας γινώσκεται τὸ Πνεῦμα, ἃς ὁ Ἡσαΐας ἔφρασεν, ἑπτὰ ὀφθαλμοὺς τὸ Πνεῦμα Κυ ρίου εἶπε καὶ ὁ Ζαχαρίας, οὕτω λέγων· Οὗτοι οἱ ὀφθαλμοὶ Κυρίου ἐπιβλέποντες τὴν γῆν· καὶ τὸ λεγόμενον· Τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος, τὴν διὰ τοῦ θείου Πνεύματος σημαίνει πλήρωσιν· ὥσπερ καὶ διὰ τοῦ Ζαχαρίου φησὶν ὁ Θεός· Ἐγώ εἰμι ἐν ὑμῖν, καὶ τὸ Πνεῦμά μου ἐφέστη κεν ἐν μέσῳ ὑμῶν. Προείρηται δὲ καὶ ἕτερα πλείονα τοιαῦτα, περὶ τοῦ τὸ Πνεῦμα εἶναι τὸ πληροῦν τὴν κτίσιν. Τίς οὖν οὐκ αἰσθάνεται τῆς θεϊκῆς τοῦ Πνεύ ματος δόξης, ἀκούων τὸ, Ποῦ πορευθῶ ἀπὸ τοῦ 29.744 Πνεύματός σου, καὶ πάλιν· Τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος. Εἰς ἓν καὶ ταυτὸν συντρέχουσαν ὁρῶ τήν τε Θεοῦ καὶ Πνεύματος λεγο μένην καθολικὴν ἐπὶ πάντα παρουσίαν. Σὺ δὲ ἐν τοῖς τοιούτοις οὐκ ἄκτιστον τὸ Πνεῦμα νοεῖν ἢ λέγειν μὴ δυνάμενος, αὐτὸν τὸν Θεὸν πνεῦμα καλεῖσθαι λέ γεις. Ἀλλ' οὐδὲ ἐγκατοικεῖ δι' ἑαυτοῦ τῇ κτίσει Θεὸς, οὔτε τὸν Θεὸν τὸ τοῦ Θεοῦ Πνεῦμα δύναιτο ἄν τις παραδέχεσθαι, σαφῶς ἀκούων τοῦ Ἀποστόλου περὶ τοῦ ἐν ἡμῖν οἰκοῦντος τοιαῦτα γράφοντος· Ἡμῖν γὰρ ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ Πνεύματος αὐτοῦ. Τὸ γὰρ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ. Τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; Οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. Ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν. Εἰ τοίνυν ἐν τούτοις οὐδεὶς ἂν δύναιτο τὸ Πνεῦ μα τοῦ Θεοῦ τὸν Θεὸν ἀκούειν (καίτοιγε οὕτως ἡνω μένον αὐτὸ τῇ τοῦ Θεοῦ δόξῃ θεωρῶν ὡς ἀνθρώπῳ τὸ ἀνθρώπου πνεῦμα), μὴ βιαζέσθω τὸ Πνεῦμα τοῦ Θεοῦ λέγειν αὐτὸν εἶναι τὸν Θεόν. Τὸ Πνεῦμα, φησὶ, τὸ ἐμὸν ὅ ἐστιν ἐπὶ σοί· οὐ τὸν Θεὸν, ἀλ λὰ τὸ παρὰ Θεοῦ Πνεῦμα δεδήλωκε. Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με. Τὸ Πνεῦμα τῆς χρί σεως Πνεῦμα Κυρίου κέκληκεν. Ἓν τὸ Πνεῦμα τὸ θεῖον· μὴ πλείω τοῦ ἑνὸς λεγέτω τις, κἂν πνεῦμα ὁ Θεὸς ὑπὸ τοῦ Κυρίου λέγηται. Τῇ τοῦ πνεύματος ἐπωνυμίᾳ τὸν Πατέρα δεδήλωκεν, ὅτι ἀσώματος. Ὥσπερ γὰρ τὸ Πνεῦμα ὁ Θεὸς, κατὰ τὸ, Ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν· οὕτω καὶ ὁ Θεὸς τὸ Πνεῦμα, τῆς Τριάδος μὴ διακο πτομένης μηδὲ χωριζομένης τὴν φύσιν, ὥστε καὶ τὰ ὀνόματα μὴ χωρίζεσθαι. ∆ιόπερ καὶ ἑνὸς ὄντος τοῦ Θεοῦ, Θεὸς ὁ Υἱὸς πατρικῇ φύσει καὶ πατρικῷ ὀνό ματι· καὶ ἑνὸς ὄντος Κυρίου τοῦ Υἱοῦ, Κύριος ὁ Πατὴρ τῷ τῆς εἰκόνος ὀνόματι καλούμενος, ὡς πρω τότυπος αὐτῆς καὶ γεννήτωρ· οὕτω καὶ τὸ Πνεῦμα Κύριος, ἀπὸ τοῦ Κυρίου τὴν ἐπωνυμίαν ἔχον, ἀφ' οὗ καὶ μεταδίδοται, καὶ ὁ Κύριος ἀπὸ τῆς εἰκόνος πνεῦμα· ἐπεὶ καὶ ὁ Θεὸς πνεῦμα ἀπ' αὐτοῦ προσ ηγόρευται. Οὐ δὴ τρεῖς θεοὺς, οὐδὲ τρεῖς κυρίους, οὐδὲ τρία πνεύματα διὰ τοῦτο ποιητέον, ἀλλὰ τῆς Τριάδος τὴν ἕνωσιν ἐν τῇ κοινωνίᾳ τῶν ὀνομάτων ἐπιγνωστέον. Καίτοιγε σὺ πρὸς τοσοῦτον ἀπονοίας 29.745 ἥκεις ἀφορίζων καὶ ἀφιστὰς Πατρός τε καὶ Υἱοῦ τὸ Πνεῦμα, ὥστε καὶ λέγειν ἄνευ τοῦ Πνεύματος τὴν ζωὴν αἰώνιον ἐν Πατρὶ καὶ Υἱῷ κατηγγέλθαι, διὰ τὸ λέγειν τὸν Κύριον· Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. Τοιγαροῦν εἰ τὸ Πνεῦμά σοι διὰ τοῦτο ἐξῃρῆσθαι δοκεῖ, βαπτίζου χωρὶς τοῦ Πνεύματος τὸ βάπτισμα τῆς ζωῆς· εἰ δὲ ἐν Πνεύματι τὴν ζωὴν κληρονομεῖς, πῶς τὴν αἰώνιον ζωὴν ἄνευ τοῦ Πνεύματος ὀνειροπολεῖς; Εἴ τις Πνεῦμα Χριστοῦ, φησὶν, οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. Πῶς ἂν οὖν εἰς αἰῶνα ζήσεις, εἰ μὴ εἴης Χριστοῦ; Οὐκ ἂν δὲ εἴης Χριστοῦ, τὸ Πνεῦμα μὴ ἔχων