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saying that those who are led as sons of God, who do the commandments of their Father and God, are deceived by demons, he himself blasphemes against the Holy Spirit who is at work in them, just as indeed the Jews once did against the Son of God; for they saw demons being driven out by Christ and blasphemed against the Holy Spirit, and shamelessly the shameless ones said: "By Beelzebul, the prince of demons, he casts out demons." But some, hearing these things, do not hear, and seeing, do not see, and all the works testified by the divine Scripture to come from the Holy Spirit and divine energy, as if having gone out of their minds and having spit out all divine Scripture from their souls and having pushed out from their minds the knowledge that comes from it, they do not shudder to say that these things happen from drunkenness and demonic activity.

For just like unbelievers and those who are completely uninitiated in the divine mysteries, if they hear about divine illumination, or about the enlightenment of soul and mind, or about contemplation and dispassion, or about humility and tears poured out from the energy and grace of the Holy Spirit, immediately, as if not bearing the surpassing radiance and power of the words, having the eyes of their heart darkened rather than enlightened, they boldly declare these things to be from the deceit of demons and they shudder neither at the (408) judgment of God, nor at the harm to those who hear them, but the audacious ones brazenly protest to all that nothing of the sort now happens from God in any of the faithful, which is impiety rather than heresy. For heresy is to deviate in some point from the established dogmas concerning our right faith; but to say that there are not now any who love God, nor that they are counted worthy of the Holy Spirit and being baptized by Him become sons of God and gods in knowledge and experience and contemplation, overturns the whole economy of our God and Savior Jesus Christ and openly denies the renewal of the corrupted and slain image, its recall to incorruption and immortality.

For as it is not possible for one who has not been baptized by water and the Spirit ever to be saved, so neither is it for one who has sinned after baptism, unless he is baptized from above and born again, as the Lord affirmed this to Nicodemus, saying: "Unless one is born from above, he shall not enter into the kingdom of heaven," and again to the apostles: "John baptized with water, but you will be baptized in the Holy Spirit." He, therefore, who is ignorant even of the baptism which he received as an infant and does not even know that he was baptized, but has wiped this away by faith alone, and denies the second — I mean that through the Spirit, given from above by the love of God to those who seek it through repentance — how will he ever be able to attain salvation otherwise? In no way.

(409) For this reason, therefore, I protest to you all and I say and will not cease saying, all you who have defiled the first baptism through transgression of the commandments of God, imitate the repentance of David and of the other saints and with all zeal show forth a worthy repentance through all kinds of deeds and words, so that you may draw down upon yourselves the grace of the All-Holy Spirit. For this Spirit, having descended upon you, may become for you a font of light, and embracing you, all of you ineffably within itself, may, by regenerating you, make you from corruptible incorruptible, from mortal immortal, and instead of sons of men, sons of God and gods by adoption and grace — if, that is, you also wish to be revealed as kinsmen and fellow heirs of the saints and to enter with all of them into the kingdom of heaven; such as now also the holy father

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ἀγομένους ὡς υἱούς Θεοῦ, τούς τά προστάγματα ποιοῦντας τοῦ Πατρός αὐτῶν καί Θεοῦ, λέγων ὑπό δαιμόνων πλανᾶσθαι, καί αὐτός εἰς τό Πνεῦμα τό Ἅγιον βλασφημεῖ τό ἐνεργοῦν ἐν αὐτοῖς, καθά δή καί Ἰουδαῖοί ποτε εἰς τόν Υἱόν τοῦ Θεοῦ· ἐκεῖνοι γάρ ἔβλεπον δαίμονας ἀπελαυνομένους ὑπό Χριστοῦ καί κατά τοῦ Ἁγίου Πνεύματος ἐβλασφήμουν καί ἀναιδῶς οἱ ἀναιδεῖς ἔλεγον· "Ἐν Βεελζεβούλ, ἄρχοντι τῶν δαιμονίων, ἐκβάλλει τά δαιμόνια". Ἀλλά ταῦτα ἀκούοντές τινες οὐκ ἀκούουσι καί βλέποντες οὐ βλέπουσι, πάντα δέ τά ὑπό τῆς θείας Γραφῆς μαρτυρούμενα ἔργα ἐκ Πνεύματος Ἁγίου καί ἐνεργείας θείας γίνεσθαι, ὥσπερ ἑαυτῶν ἔξω γενόμενοι καί πᾶσαν θείαν Γραφήν ἀπό τῶν ψυχῶν αὐτῶν ἀποπτύσαντες καί τήν ἐξ αὐτῶν ἐγγινομένην γνῶσιν τῶν διανοιῶν αὐτῶν ἐξωθήσαντες, ἐκ μέθης καί δαιμονικῆς ἐργασίας ταῦτα γίνεσθαι λέγειν οὐ φρίττουσι.

Καθάπερ γάρ ἄπιστοι καί παντελῶς τῶν θείων μυστηρίων ὄντες ἀμύητοι, κἄν περί ἐλλάμψεως θείας ἀκούσωσι, κἄν περί φωτισμοῦ ψυχῆς καί νοός, κἄν περί θεωρίας καί ἀπαθείας, κἄν περί ταπεινώσεως καί δακρύων τῶν ἐξ ἐνεργείας καί χάριτος τοῦ Ἁγίου Πνεύματος ἐκχεομένων, εὐθύς, ὥσπερ μή φέροντες τήν ὑπερβάλλουσαν αἴγλην τῶν λόγων καί δύναμιν, σκοτιζόμενοι τούς ὀφθαλμούς τῆς καρδίας μᾶλλον ἤ αὐγαζόμενοι, ἐκ πλάνης δαιμόνων εἶναι ταῦτα τολμηρῶς ἀποφαίνονται καί οὔτε τό τοῦ (408) Θεοῦ κρίμα, οὔτε τήν τῶν ἀκουόντων αὐτούς βλάβην φρίττουσι, πᾶσι δέ ἀναίδην οἱ τολμητίαι διαμαρτύρονται μηδέν τοιοῦτον νῦν ἔν τινι τῶν πιστῶν παρά Θεοῦ γίνεσθαι, ὅπερ ἀσέβειά ἐστι μᾶλλον ἤ αἵρεσις. Αἵρεσις μέν γάρ ἐστι τό ἔν τινι παρεκκλῖναι τῶν κειμένων ἡμῖν δογμάτων περί τῆς ὀρθῆς ἡμῶν πίστεως· τό δέ λέγειν μή εἶναι ἀρτίως τινάς τούς τόν Θεόν ἀγαπῶντας, μηδέ Πνεύματος Ἁγίου τούτους καταξιοῦσθαι καί ὑπ᾿ αὐτοῦ βαπτιζομένους υἱούς Θεοῦ καί θεούς ἐν γνώσει καί πείρᾳ καί θεωρίᾳ γίνεσθαι, πᾶσαν ἀνατρέπει τοῦ Θεοῦ καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τήν οἰκονομίαν καί φανερῶς ἀπαρνεῖται τήν ἀνακαίνισιν τῆς φθαρείσης εἰκόνος καί θανατωθείσης, τήν ἐπί ἀφθαρσίαν αὐτῆς γενομένην καί ἀθανασίαν ἀνάκλησιν.

Ὡς γάρ οὐκ ἔστι τόν μή βαπτισθέντα δι᾿ ὕδατος καί Πνεύματος σωθῆναί ποτε, οὕτως οὐδέ τόν μετά τό βάπτισμα ἁμαρτήσαντα, ἐάν μή βαπτισθῇ ἄνωθεν καί ἀναγεννηθῇ, καθώς ὁ Κύριος τοῦτο βεβαιῶν πρός τόν Νικόδημον ἔφη· "Ἐάν μή τις γεννηθῇ ἄνωθεν, οὐ μή εἰσέλθῃ εἰς τήν βασιλείαν τῶν οὐρανῶν", καί πρός τούς ἀποστόλους αὖθις· "Ἰωάννης μέν ἐβάπτισεν ὕδατι, ὑμεῖς δέ βαπτισθήσεσθε ἐν Πνεύματι Ἁγίῳ". Ὁ οὖν ἀγνοῶν καί ὅπερ νήπιος ἐβαπτίσατο βάπτισμα καί μηδέ ὅτι ἐβαπτίσατο ἐπιστάμενος, ἀλλά πίστει μόνῃ τοῦτο ἀποσμηξάμενος, τό δεύτερόν τε - τό διά Πνεύματος λέγω, ἄνωθεν φιλανθρωπίᾳ Θεοῦ διδόμενον τοῖς διά μετανοίας αὐτό ἐκζητοῦσιν ἀπαρνούμενος, πῶς ποτε ἄλλως σωτηρίας τυχεῖν δυνήσεται; Οὐδαμῶς.

(409) ∆ιά τοῦτο οὖν διαμαρτύρομαι πᾶσιν ὑμῖν καί λέγω καί λέγων οὐ παύσομαι, ὅσοι τό πρῶτον βάπτισμα διά παραβάσεως τῶν ἐντολῶν τοῦ Θεοῦ ἐμολύνατε, τήν τοῦ ∆αβίδ μετάνοιαν καί τῶν λοιπῶν ἁγίων μιμήσασθε καί πάσῃ σπουδῇ διά παντοίων ἔργων καί λόγων ἀξίαν μετάνοιαν ἐπιδείξασθε, ἵνα τήν τοῦ Παναγίου Πνεύματος χάριν ἐφ᾿ ἑαυτοῖς ἐπισπάσησθε. Τοῦτο γάρ τό Πνεῦμα, κατελθόν ἐφ᾿ ὑμᾶς, κολυμβήθρα φωτοειδής ὑμῖν γένηται, καί ἐγκολπωσάμενος ὑμᾶς, ἀρρήτως ὅλους ἐν ἑαυτῷ, ἐκ φθαρτῶν ἀφθάρτους, ἐκ θνητῶν ἀθανάτους καί ἀντί υἱῶν ἀνθρώπων Θεοῦ υἱούς καί θεούς θέσει καί χάριτι, ἀναγεννῆσαν ὑμᾶς ἀπεργάσηται - εἰ ἄρα καί βούλεσθε τῶν ἁγίων συγγενεῖς καί συγκληρονόμοι φανήσεσθαι καί μετά πάντων αὐτῶν εἰς τήν βασιλείαν τῶν οὐρανῶν εἰσελθεῖν· οἷον νῦν καί τόν ἅγιον πατέρα