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upon me, because he has anointed me;” And David: “Therefore God, your God, has anointed you with the oil of gladness beyond your companions.” Therefore which? Because being God not made with hands, he was anointed by God uncreated and without beginning. And he said “your God” on account of his birth from a virgin. Peter in the Acts: “You know the word that took place throughout all Judea and Samaria, beginning from Galilee after the baptism which John preached: Jesus of Nazareth, how God anointed him with the Holy Spirit and with power;” The Acts: “For truly in this city they were gathered together against your holy servant Jesus, whom you anointed.” And the Song of Songs also relates concerning this thus: “Your name is ointment poured out; therefore the maidens have loved you.” He says that the name of the Paraclete is “ointment” for Christ; since both hypostases share in the name and in themselves give forth the fragrance of the nature of God the Father. And by “maidens” he means the churches, in which he is glorified, concerning which David also spoke in the 67th Psalm: “The rulers went before, next to the singers, in the midst of the maidens playing timbrels;” speaking thus on account of the fame of the faith and because they resound throughout all the earth with the readings and the psalms. And to each of them in the Song of Songs the bridegroom himself, beautiful in his fairness, chastely speaks: “Behold, you are fair, my love; behold, you are fair.” And again he sings a nuptial song, as it were: “Come from Lebanon, my bride; come from Lebanon; you shall come and pass through from the beginning of faith.” And that we too receive an anointing in the renewal, John writes in his first epistle: “And you have an anointing from the Holy One, and you know all things.” Just as, he says, the Savior in the economy, so also “you have an anointing from the Holy” Spirit. And that this saving gift has been provided to us jointly by the blessed Trinity, they teach thus: Isaiah: “And the Lord of Sabaoth will make for all the nations on this mountain, they will drink wine, they will be anointed with ointment on this mountain. Deliver all these things to the nations.” For he proclaimed “mountain” as the church of God on account of the loftiness of the faith, “wine” as the Lord’s saving blood, “ointment” with which we, having been sanctified, are anointed by the priest. John in the same first epistle concerning Christ: “And the anointing which you received from him abides in you; and you have no need that anyone should teach you, but as his anointing teaches you about everything,” And Paul in the second to the Corinthians: “But he who establishes us with you in Christ, and has anointed us, is God, who has also sealed us and given us the pledge of the Spirit in our hearts.”

7.ν Concerning the divine energies and provisions of the Holy Spirit Therefore, having most generously demonstrated the divine and supreme nature of the Holy Spirit, which is beyond

life and beyond mind; the oracles reveal its divine energy, which is both commensurate with it and most providential, thus:

7.1ν That it gives life That it gives life, as it is the Spirit of the one who gives life to all

things, God, according to Paul, the trumpet of the faith, writing to the Romans: “For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death;” and again: “He who raised Jesus Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in you;” and to the Corinthians: “Not that we are sufficient in ourselves to claim anything as coming from us; but our sufficiency is from God, who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.” And by “letter” he meant the Mosaic law, which prescribes: “An eye for an eye and a tooth for a tooth,” and avenges the one who lives unwisely;

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ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέ με·» ∆αυὶδ δέ· «διὰ τοῦτο ἔχρισέν σε ὁ θεός, ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.» διὰ τοῦτο ποῖον; ἐπειδὴ θεὸς ἀχειροποίητος ὢν ὑπὸ θεοῦ ἀκτίστου ἀνάρχου ἐχρίσθη. εἶπεν δὲ τὸ «ὁ θεός σου» διὰ τὴν ἐκ παρθένου γέννησιν αὐτοῦ. Πέτρος ἐν ταῖς πράξεσιν· «ὑμεῖς ἐπίστασθε τὸ γενόμενον ῥῆμα καθ' ὅλης τῆς Ἰουδαίας καὶ Σαμαρείας, ἀρξάμενον ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα, ὃ ἐκή ρυξεν Ἰωάννης· Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει·» αἱ Πράξεις· «συνήχθησαν ἐπ' ἀληθείας ἐν τῇ πόλει ταύτῃ, ἐπὶ τὸν ἅγιον παῖδα σου Ἰησοῦν, ὃν ἔχρισας.» καὶ τὰ Ἄισματα δὲ περὶ τούτου ὑφηγεῖται οὑτωσί· «μύρον ἐκκενωθὲν ὄνομά σοι· διὰ τοῦτο νεάνιδες ἠγάπησάν σε.» «μύρου» ὄνομα εἶναι τῷ Χριστῷ λέγει τὸ τοῦ παρακλήτου· ἐπειδὴ ἄμφω αἱ ὑποστάσεις τοῦ τε ὀνόματος κοινωνοῦσιν καὶ ἐν ἑαυταῖς τὴν τοῦ θεοῦ καὶ πατρὸς εὐωδιάζουσιν φύσιν. «νεανίδας» δὲ τὰς ἐκκλησίας λέγει, ἐν αἷς δοξάζεται, περὶ ὧν καὶ ∆αυὶδ ἐν ξζʹ εἶπεν ψαλμῷ· «προέφθασαν ἄρχοντες, ἐχόμενοι ψαλλόντων, ἐν μέσῳ νεανίδων τυμπα νιστριῶν·» οὕτω φράσας διὰ τὸ ἐκβόητον τῆς πίστεως καὶ διὰ τὸ ἠχεῖν αὐτὰς εἰς πᾶσαν τὴν γῆν τοῖς ἀναγνώσμασιν καὶ ταῖς ψαλμῳδίαις. πρὸς ἑκάστην δὲ αὐτῶν ἐν τοῖς Ἄισμασι καὶ αὐτὸς ὁ ὡραῖος τῷ κάλλει νυμφίος σωφρόνως προσλαλεῖ· «ἰδοὺ εἶ καλὴ ἡ πλησίον μου, ἰδοὺ εἶ καλή.» καὶ πάλιν ἐπιθαλάμιον ὥσπερ ᾄδει· «δεῦρο ἀπὸ λιβάνου, νύμφη· δεῦρο ἀπὸ λιβάνου· ἐλεύσῃ καὶ διελεύσῃ ἀπὸ ἀρχῆς πίστεως.» ὅτι δὲ καὶ ἡμεῖς χρῖσμα δεχόμεθα ἐν τῷ ἀνακαινισμῷ, Ἰωάννης γράφει ἐν τῇ πρώτῃ ἐπιστολῇ· «καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου καὶ οἴδατε πάντα.» ὥσπερ, φησίν, ἐν τῇ οἰκονομίᾳ ὁ σωτήρ, καὶ «ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου» πνεύματος. καὶ τοῦτο δὲ τὸ σωτήριον δῶρον κοινῇ ὑπὸ τῆς μακαρίας τριάδος ἡμῖν παρεσχῆσθαι, διδάσκουσιν οὕτως· Ἠσαῖας· «καὶ ποιήσει κύριος Σαβαὼθ πᾶσιν τοῖς ἔθνεσιν ἐπὶ τὸ ὄρος τοῦτο, πίονται οἶνον, χρίσονται μύρον ἐν τῷ ὄρει τούτῳ. παράδος ταῦτα πάν τα τοῖς ἔθνεσιν.» «ὄρος» γὰρ τὴν ἐκκλησίαν τοῦ θεοῦ διὰ τὸ ὑψηλὸν τῆς πίστεως, «οἶνον» τὸ δεσποτικὸν σωτήριον αἷμα, «μύρον», ὃ ἁγιασθέντες ἀλειφόμεθα ὑπὸ τοῦ ἱερέως προανεφώνησεν. Ἰωάννης ἐν τῇ αὐτῇ πρώτῃ ἐπιστολῇ περὶ τοῦ Χριστοῦ· «καὶ ὑμεῖς τὸ χρῖσμα, ὃ ἐλάβετε ἀπ' αὐτοῦ, μένει ἐν ὑμῖν· καὶ οὐ χρείαν ἔχετε, ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ' ὡς τὸ αὐτοῦ χρῖσμα διδάσκει ὑμᾶς περὶ πάντων,» Παῦλος δὲ ἐν τῇ δευτέρᾳ πρὸς Κορινθίους· «ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστόν, καὶ χρίσας ἡμᾶς θεός, καὶ σφραγισάμενος ἡμᾶς, καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν.»

7.ν Περὶ τῶν θεϊκῶν ἐνεργειῶν καὶ παροχῶν τοῦ ἁγίου πνεύματος Ἄγαν τοίνυν φιλοτίμως τὴν θεῖαν καὶ ἀκροτάτην τοῦ ἁγίου πνεύματος φύσιν τὴν οὖσαν ὑπὲρ

ζωὴν καὶ ὑπὲρ νοῦν· τὰ λόγια ἐπιδείξαντα ἐφάμιλλον αὐτῆς καὶ τὴν κηδεμονικωτάτην ἔνθεον ἐνέργειαν ἐκφαίνει οὑτωσί·

7.1ν ὅτι ζωοποιεῖ ὅτι ζωοποιεῖ, ὡς πνεῦμα ὑπάρχον τοῦ ζωογονοῦντος τὰ

πάντα θεοῦ, κατὰ Παῦλον τὴν σάλπιγγα τῆς πίστεως, γράφοντα Ῥωμαίοις μέν· «ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου·» καὶ πάλιν· «ὁ ἐγείρας Ἰησοῦν Χριστὸν ἐκ νεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ ὑμῶν σώματα, διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν·» Κορινθίοις δέ· «οὐχ ὅτι ἱκανοί ἐσμεν ἀφ' ἑαυτῶν λογίσασθαί τι, ὡς ἐξ ἑαυτῶν· ἀλλ' ἡ ἱκανότης ἡμῶν ἐκ θεοῦ, ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος. τὸ γὰρ γράμμα ἀπο κτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ.» γράμμα δὲ εἶπεν τὸν Μωσαϊκὸν νόμον, τὸν διαγορεύοντα· «ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος» καὶ ἀμυνόμενον τὸν ἀσυνέτως βιοτεύοντα·