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and what its nature is, if we were to consider how it contains and leads the saints by its own will, and every rational nature. For to the whole multitude of the heavenly powers and to the multitude of the just it has given itself. And every substance of the just, both great and small, and of angels and archangels, has been sanctified. And while the bodies lie in different places, one here, and one there, and the other powers have some distance from one another. The Spirit is not so, nor does a part of it, fragmented for each one, cause them to live divinely, but all live by its 29.772 whole power. And it is present everywhere, being made like God who sends it, both in being, and in being everywhere and in all things equally. And Gabriel evangelizing Mary, and another elsewhere one of the saints; and each of the prophets prophesying; and Paul evangelizing in Rome; and James in Jerusalem; and Mark in Alexandria; and another in another city, they were filled with the Spirit, with no distance hindering the same grace from being at work in them. And because of this, each of the saints is a god. For it was said to them by God: I said, You are gods, and all sons of the Most High; and, The God of gods, clearly of the saints, the Lord has spoken; and, The God of gods will be seen in Zion, clearly of the saints. And it is necessary that the cause for gods being gods is the divine Spirit and is from God. For just as the cause of caustic things being caustic must be caustic, and the cause of holy things being holy must be holy; so also the cause of gods being gods must be God. Thus indeed, since the Spirit is such a good and divine possession, having now believed in such a one, do not be cowardly in seeking Christ its bestower. For no one can say "Jesus is Lord" except in the Holy Spirit. And the life which the Spirit sends forth into the substance of another is not separated from it, but just as with fire, one part is the inherent heat, and the other is what it imparts to water, or to some other such thing, so also it both has life in itself; and those who partake of it live in a manner worthy of God, possessing a divine and heavenly life. For it contains in itself all immortal things; every mind, every angel, every soul, and it does not seek change, being well, nor to go elsewhere, having all things with itself. But neither does it seek increase, being most perfect. Therefore also with it all things are perfect, love, joy, peace, long-suffering, kindness, wisdom, understanding, counsel, security, piety, knowledge, sanctification, redemption, faith, workings of powers, gifts of healings, and whatever is similar to these things; having nothing acquired in itself; but eternally having all things, as the Spirit of God, and having appeared from Him, having Him as the cause, as its own source, and springing from thence. And it is itself also a source of the aforementioned good things. But that which springs from God is subsistent; but the things that spring from it are its energies. This Holy Spirit God poured out on us richly through Jesus Christ; He poured it out, He did not create it; He granted it as a gift, He did not make it; He gave it, He did not fashion it. I say the 29.773 same things side by side, since it is necessary for you to be steadfast from every side. He who is taught by this Spirit what to say in defense before those who interrogate, hears "taught of God" from the prophet who said: And they shall all be taught of God. Therefore this divine thing is much in a rational soul, unless it wishes to fall away through its own indolence. But having approached it and having become as it were one, it hears: But he who is joined to the Lord is one spirit. To Him be the glory. Amen.

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καὶ ἡ φύσις ἥτις ἐστὶν, εἰ ἐνθυμηθείημεν ὅπως περιέχει καὶ ἄγει τῷ ἑαυτοῦ βουλήματι τοὺς ἁγίους, καὶ πᾶσαν τὴν λογικὴν φύ σιν. Ἅπαντι μὲν γὰρ τῷ πλήθει τῶν οὐρανίων δυνάμεων καὶ τῷ πλήθει τῶν δικαίων ἔδωκεν ἑαυτό. Καὶ πᾶσα ὑπόστασις δικαίων, καὶ μεγάλων καὶ μικρῶν, καὶ ἀγγέλων καὶ ἀρχαγγέλων, ἡγίασται. Καὶ ἄλλη μὲν καὶ ἄλλη κειμένων τῶν σωμάτων, τοῦ μὲν ὧδε, τοῦ δὲ ὧδε, καὶ τῶν ἄλλων δυνάμεων ἀπ' ἀλλήλων ἐχουσῶν τι μέσον. Οὐ τὸ Πνεῦμα οὕτως, οὐδὲ μέρος αὐτοῦ ἑκάστῳ κατακερ ματισθὲν ζῇν ποιεῖ θείως, ἀλλὰ ἅπαντα ζῇ τῇ ὅλῃ 29.772 αὐτοῦ δυνάμει. Καὶ πάρεστι πανταχοῦ τῷ ἐκπέμ ποντι αὐτὸ Θεῷ ὁμοιούμενον, καὶ κατὰ τὸ εἶναι, καὶ κατὰ τὸ πανταχοῦ καὶ ἐν πᾶσιν ὁμοίως εἶναι. Καὶ εὐαγγελιζόμενος τὴν Μαριὰμ ὁ Γαβριὴλ, καὶ ἄλλος ἀλλαχοῦ τινα τῶν ἁγίων· καὶ προφητεύων ἕκαστος τῶν προφητῶν· καὶ Παῦλος ἐν Ῥώμῃ εὐαγγελιζό μενος· καὶ Ἰάκωβος ἐν Ἱερουσαλήμ· καὶ Μάρκος ἐν Ἀλεξανδρείᾳ· καὶ ἄλλος ἐν ἄλλῃ πόλει, ἐπληροῦντο τῷ Πνεύματι, οὐδενὸς διαστήματος κωλύοντος ἐν τῷ αὐτῷ ἐνεργεῖσθαι τὴν αὐτὴν χάριν. Καὶ θεός ἐστι διὰ τοῦτο ἕκαστος τῶν ἁγίων. Εἴρηται γὰρ πρὸς αὐτοὺς παρὰ τοῦ Θεοῦ· Ἐγὼ εἶπα, Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες· καὶ, Θεὸς θεῶν, δηλονότι τῶν ἁγίων, Κύριος ἐλάλησε· καὶ, Ὀφθήσεται ὁ Θεὸς τῶν θεῶν ἐν Σιὼν, δηλονότι τῶν ἁγίων. Ἀνάγκη δὲ τὸ θεοῖς αἴτιον τοῦ θεοὺς εἶναι θεῖον Πνεῦμα καὶ ἐκ Θεοῦ εἶναι. Ὡς γὰρ τοῖς καυστικοῖς αἴτιον τοῦ καυστικοὺς εἶναι, ἀνάγκη καυστικὸν εἶναι, καὶ τὸ ἁγίοις αἴτιον τοῦ ἁγίους εἶναι ἀνάγκη ἅγιον εἶναι· οὕτω καὶ τὸ θεοῖς αἴτιον τοῦ θεοὺς εἶναι ἀνάγκη Θεὸν εἶναι. Οὕτω δὴ τοιούτου ἀγαθοῦ καὶ θείου ὄντος κτήματος τοῦ Πνεύματος, πιστεύσας ἤδη τῷ τοιούτῳ, Χριστὸν τὸν τούτου χορηγὸν ἐπιζη τεῖν μὴ δειλία. Οὐδεὶς γὰρ δύναται εἰπεῖν Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι ἁγίῳ. Καὶ ἣν προΐεται δὲ ζωὴν εἰς ἄλλου ὑπόστασιν τὸ Πνεῦμα, οὐ χωρίζε ται αὐτοῦ, ἀλλ' ὥσπερ πυρὸς τὸ μέν ἐστιν ἡ συνοῦσα θερμότης, τὸ δὲ, ἣν παρέχει τῷ ὕδατι, ἢ ἑτέρῳ τινὶ τῶν τοιούτων, οὕτω καὶ αὐτὸ καὶ ἐν ἑαυτῷ ἔχει τὴν ζωήν· καὶ οἱ μετέχοντες αὐτοῦ ζῶσι θεοπρεπῶς, ζωὴν θείαν καὶ οὐράνιον κεκτημένοι. Πάντα γὰρ ἐν ἑαυτῷ τὰ ἀθάνατα περιέχει· νοῦν πάντα, ἄγγελον πάντα, ψυχὴν πᾶσαν, καὶ οὐδὲ ζητεῖ μεταβολὴν, εὖ ἔχον, οὐδὲ μετελθεῖν, πάντα παρ' ἑαυτῷ ἔχον. Ἀλλ' οὐδὲ αὔξησιν ἐπιζητεῖ, τελειότατον ὄν. ∆ιὸ καὶ παρ' αὐτῷ πάντα τέλεια, ἀγάπη, χαρὰ, εἰρήνη, μακροθυμία, χρηστότης, σοφία, σύνεσις, βουλὴ, ἀσφάλεια, εὐσέ βεια, γνῶσις, ἁγιασμὸς, ἀπολύτρωσις, πίστις, ἐνερ γήματα δυνάμεων, χαρίσματα ἰαμάτων, καὶ ὅσα τούτοις παραπλήσια· οὐδὲν ἔχον ἐν ἑαυτῷ ἐπίκτη τον· ἀλλ' ἀϊδίως πάντα ἔχον, ὡς Πνεῦμα Θεοῦ, καὶ ἐξ αὐτοῦ πεφηνὸς, αἴτιον αὐτὸν ἔχον ὡς πη γὴν ἑαυτοῦ, κἀκεῖθεν πηγάζον. Πηγὴ δὲ καὶ αὐτὸ τῶν προειρημένων ἀγαθῶν. Ἀλλὰ τὸ μὲν ἐκ Θεοῦ πηγάζον ἐνυπόστατόν ἐστι· τὰ δὲ ἐξ αὐτοῦ πηγά ζοντα ἐνέργειαι αὐτοῦ εἰσι. Τοῦτο τὸ Πνεῦμα τὸ ἅγιον ἐξέχεεν ἐφ' ἡμᾶς πλουσίως ὁ Θεὸς διὰ Ἰησοῦ Χριστοῦ· ἐξέχεεν, οὐκ ἔκτισεν· ἐχαρίσατο, οὐκ ἐποίησεν· ἔδωκεν, οὐκ ἐδημιούργησεν. Ἐκ παραλ 29.773 λήλου τὰ αὐτὰ λέγω, ἐπειδὴ σὲ πανταχόθεν ἑδραῖον εἶναι δεῖ. Ὁ παρὰ τούτου τοῦ Πνεύματος διδασκό μενος τί εἴπῃ ἐν τῇ τῶν ἀνακρινόντων ἀπολογίᾳ, διδακτὸς Θεοῦ ἀκούει παρὰ τοῦ προφήτου φήσαντος· Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ. Πολὺ οὖν τοῦτο τὸ θεῖον ἐν ψυχῇ λογικῇ ὑπάρχει, εἰ μὴ διὰ ῥᾳθυ μίαν ἑαυτῆς ἀποστατεῖν θέλοι. Προσπελάσασα δὲ αὐτῷ καὶ οἱονεὶ ἓν γενομένη, ἀκούει· Ὁ δὲ κολ λώμενος τῷ Κυρίῳ ἓν πνεῦμά ἐστιν. Αὐτῷ ἡ δόξα. Ἀμήν.