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recognizes God, whom contemplating and to whom giving thanks, it goes out of the senses and of the entire world, being filled with ineffable pleasure, and it brings to rest in Him its every noetic movement.

39. Some things are brought forth by us, and some are given to us from above by God. For inasmuch as we are purified through sacred labors and sweat, we are illumined by the light of compunction; and inasmuch as we are illumined by the light, we are purified by tears, contributing the one from our own resources, and receiving in turn the one that is given from above.

40. Many, having brought forth their own things, did not receive the things from God as is customary; and this is clear from what Cain and Esau have done and have suffered. For if one does not offer what is from himself with right reason and a pious disposition and fervent faith and much humility, God will not look upon him, nor will He accept what is offered; and if not these things, neither will He in turn provide what is from Himself to the one who offers thus.

41. The world and those of the world are dead to the saints; whence, though seeing, they do not see their good works, nor, though hearing, are they at all able to comprehend their divine words spoken in the Holy Spirit. But neither are the spiritual able to see the evil works of worldly and wicked men or to contain their impassioned words within themselves, but they too, seeing the things in the world, do not see, and hearing the things of the worldly, they are disposed in their senses as if not hearing; and thus there is no communion of these with the things of those, or of those with the things of the spiritual.

42. (433) Just as the division of light and darkness is clear and their mixture impossible; "For what," it says, "communion has light with darkness, or what part has a believer with an unbeliever," so also, among those who have the Holy Spirit, such is the separation and division from one another with respect to those who do not have it. For the one group has its citizenship in heaven, having already become angels from men, while the other still sits in the ancestral darkness and the shadow of death, fixed to the earth and the things on earth; and the one group is illumined by the noetic and unwaning light, while the other only by the sensible light; and the one group sees themselves and their neighbors, while the other, seeing both themselves and their neighbors dying every day, are ignorant that they are men and that as men they are dying; and being ignorant, they do not believe concerning judgment, nor that there will be a resurrection and a recompense for each person's life.

43. If you have the Holy Spirit, you will surely know from His energies that occur in you what the Apostle says about Him; for he says: "Where the Spirit of the Lord is, there is freedom" and that: "The body is dead because of sin, but the spirit is life because of righteousness" and that: "Those who are of Christ have crucified the flesh with its passions and desires." For as many as have been baptized in the Holy Spirit have put on the whole Christ and are sons of light and walk in unwaning light, and seeing the world they do not see, and hearing the things of the world they do not hear. For just as it is written about carnal men that seeing they do not see and (434) hearing about divine things they do not understand, nor are they able to contain the things of the Spirit, for they are foolishness to them, so you will understand me also about those who have the Holy Spirit in themselves: they wear a body but are not in the flesh; "For you," he says, "are not in the flesh but in the spirit, if indeed the Spirit of God dwells in you"; they are dead to the world and the world to them; "For to me," he says, "the world has been crucified, and I to the world."

44. He who knows these signs and wonders being worked in him is truly a God-bearer and a sign-bearer, having God, that is, the all-holy Spirit Himself as an indweller, speaking and working in him the things spoken by Paul. But let him who has not yet known these things in himself not be deceived; he is still flesh and blood, under the gloom

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ἐπιγινώσκει Θεόν, ὅν κατανοοῦσα καί ᾧ εὐχαριστοῦσα, ἐξίσταται τῶν αἰσθήσεων καί τοῦ κόσμου παντός, ἀφράστου ἡδονῆς πληρουμένη, καί καταπαύει ἐν αὐτῷ πᾶσαν κίνησιν αὐτῆς νοεράν.

λθ'. Τά μέν εἰσφέρεται παρ᾿ ἡμῶν, τά δέ δίδονται ἡμῖν ἄνωθεν ἐκ Θεοῦ. Ὅσῳ γάρ διά πόνων καί ἱδρώτων ἱερῶν καθαιρόμεθα, λαμπρυνόμεθα διά φωτός κατανύξεως˙ καί ὅσῳ τῷ φωτί λαμπρυνόμεθα, τοῖς δάκρυσιν καθαιρόμεθα, τό μέν οἴκοθεν παρεισάγοντες, τό δέ διδόμενον ἀντιλαμβάνοντες ἄνωθεν.

μ'. Πολλοί τά ἑαυτῶν εἰσενεγκόντες τά ἐκ Θεοῦ συνήθως οὐκ ἔλαβον˙ καί δῆλον ἐξ ὧν ὁ Κάϊν καί ὁ Ἡσαῦ πεποιήκασι καί πεπόνθασι. Εἰ γάρ μή ὀρθῷ λογισμῷ καί εὐσεβεῖ διαθέσει καί πίστει θερμῇ καί πολλῇ ταπεινοφροσύνῃ τά παρ᾿ ἑαυτοῦ τις προσενέγκῃ, οὐκ ἄν ἐπιβλέψῃ Θεός ἐπ᾿ αὐτόν, οὐκ ἄν τά προσφερόμενα ἀποδέξηται˙ εἰ δέ μή ταῦτα, οὐδέ τά παρ᾿ ἑαυτοῦ ἀντιπαράσχοι τῷ οὕτω προσφέροντι.

μα'. Νεκρός ὁ κόσμος καί οἱ τοῦ κόσμου πρός τούς ἁγίους εἰσίν˙ ὅθεν οὐδέ βλέποντες βλέπουσι τά καλά αὐτῶν ἔργα, οὐδέ ἀκούοντες ὅλως ἰσχύουσι συνιέναι τούς ἐν Πνεύματι Ἁγίῳ λεγομένους θείους λόγους αὐτῶν. Ἀλλ᾿ οὐδ᾿ οἱ πνευματικοί τῶν κοσμικῶν καί πονηρῶν ἀνθρώπων ἰδεῖν τά πονηρά ἔργα ἤ τούς ἐμπαθεῖς λόγους αὐτῶν χωρῆσαι ἐν ἑαυτοῖς δύνανται, ἀλλά βλέποντες καί οὗτοι τά ἐν κόσμῳ οὐ βλέπουσι καί ἀκούοντες τά τῶν κοσμικῶν ὡς οὐκ ἀκούοντες τῇ αἰσθήσει διάκεινται˙ καί οὕτως οὐδεμία κοινωνία τούτοις πρός τά ἐκείνων ἤ ἐκείνοις πρός τά τῶν πνευματικῶν γίνεται.

μβ'. (433) Καθάπερ φωτός καί σκότους σαφής ἡ διαίρεσις καί ἡ μίξις ἀδύνατος˙ «Ποία γάρ», φησί, «κοινωνία φωτί πρός σκότος ἤ ποία μερίς πιστῷ μ ετά ἀπίστου», οὕτως, καί ἐν τοῖς Πνεῦμα Ἅγιον ἔχουσι, τοσαύτη ἡ ἀπ᾿ ἀλλήλων διάστασις καί ὁ χωρισμός πρός τούς μή ἔχοντάς ἐστιν. Οἱ μέν γάρ ἐν τῷ οὐρανῷ ἔχουσι τό πολίτευμα, ἄγγελοι ἐξ ἀνθρώπων ἤδη γενόμενοι, οἱ δέ ἐν τῷ προγονικῷ σκότει καί τῇ σκιᾷ τοῦ θανάτου ἔτι κάθηνται προσηλωμένοι τῇ γῇ καί τοῖς ἐν γῇ πράγμασι˙ καί οἱ μέν, τῷ νοητῷ καί ἀνεσπέρῳ φωτί, οἱ δέ μόνῳ τῷ αἰσθητῷ περιλάμπονται˙ καί οἱ μέν ἑαυτούς καί τούς πλησίον ὁρῶσιν, οἱ δέ καί ἑαυτούς καί τούς πλησίον καθ᾿ ἑκάστην ὁρῶντες ἀποθνήσκοντας ἀγνοοῦσιν ὅτι ἄνθρωποί εἰσι καί ὡς ἄνθρωποι ἀποθνήσκουσι˙ καί ἀγνοοῦντες, οὐ πιστεύουσι περί κρίσεως οὐδέ ὅτι ἀνάστασις ἔσται καίἀνταπόδοσις τῶν βεβιωμένων ἑκάστῳ.

μγ'. Εἰ μέν Πνεῦμα Ἅγιόν ἐστί σοι, πάντως ἐκ τῶν ἐν σοί γινομένων αὐτοῦ ἐνεργειῶν γνωρίσεις ἅ λέγει περί αὐτοῦ ὁ Ἀπόστολος˙ φησί γάρ˙ «Ὅπου Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία» καί ὅτι˙ «Τό μέν σῶμα νεκρόν δι᾿ ἁμαρτίαν, τό δέ πνεῦμα ζωή διά δικαιοσύνην» καί ὅτι˙ «Οἱ τοῦ Χριστοῦ τήν σάρκα ἐσταύρωσαν σύν τοῖς παθήμασι καί ταῖς ἐπιθυμίαις». Ὅσοι γάρ ἐβαπτίσθησαν ἐν Πνεύματι Ἁγίῳ ὅλον τόν Χριστόν ἐνδεδυμένοι εἰσί καί υἱοί εἰσι φωτός καί ἐν φωτί ἀνεσπέρῳ περιπατοῦσι καί βλέποντες τόν κόσμον οὐ βλέπουσι καί ἀκούοντες τά τοῦ κόσμου οὐκ ἀκούουσιν. Ὥσπερ γάρ γέγραπται περί τῶν σαρκικῶν ἀνθρώπων ὅτι βέποντες οὐ βλέπουσι καί (434) ἀκούοντες περί θείων πραγμάτων οὐ σινιῶσιν οὐδέ χωρεῖν δύναται τά τοῦ Πνεύματος, μωρία γάρ αὐτοῖς εἰσιν, οὕτω μοι νοήσεις καί περί τῶν Πνεῦμα Ἅγιον ἐχόντων ἐν ἑαυτοῖς˙ σῶμα φοροῦσιν ἀλλ᾿ οὐκ εἰσίν ἐν σαρκί˙ «Ὑμεῖς γάρ», φησίν, «οὐκ ἐστέ ἐν σαρκί ἀλλ᾿ ἐν πνεύματι, εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν»˙ νεκροί εἰσι τῷ κόσμῳ καί ὁ κόσμος αὐτοῖς˙ «Ἐμοί γάρ», φησί, «κόσμος ἐσταύρωται κἀγώ τῷ κόσμῳ».

μδ'. Ὁ ταῦτα εἰδώς ἐνεργούμενα ἐν αὐτῷ τά σημεῖα καί θαύματα ὄντως θεοφόρος καί σημειοφόρος ἐστί, τόν Θεόν ἔχων, ἤγουν αὐτό τό πανάγιον Πνεῦμα ἔνοικον, λαλοῦν καί ἐνεργοῦν ἐν αὐτῷ τά εἰρημένα ὑπό τοῦ Παύλου. Ὁ δέ μήπω ταῦτα ἐν ἑαυτῷ ἐγνωκώς, μή ἀπατάσθω, σάρξ ἐστιν ἔτι καί αἷμα, ὑπό τόν ζόφον