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we have received,” he says, and also the spirit of man; “For who among men knows the things of a man except the spirit of the man?” and “a spirit that passes away and does not return”; “for 3.326 a wind passed over it, and it will be no more,” and “You will take away their spirit, and they will perish,” and “the spirits of prophets are subject to prophets.” And “behold, a lying spirit stood before the Lord, and he said to him, ‘How will you deceive Ahab?’ And he says, ‘I will be a lying spirit in the mouth of the prophets.’” And it is said to be a “spirit of stupor,” a “spirit of cowardice,” and a “spirit of Python,” and a “spirit of fornication,” and a “spirit of a tempest,” and a “chattering spirit,” and a “spirit of infirmity,” and an “unclean spirit,” and a “deaf spirit and a dumb spirit,” and a “spirit that makes one speak with difficulty,” and “a very fierce spirit, which is called legion,” and the “spiritual forces of wickedness.” And infinite are the oracles concerning spirits for the wise. But just as the many sons are so by adoption or by name, but not in truth, because they have a beginning and an end * sinfully, so also most spirits are so by adoption or by name, even if they are sinful, but the Holy Spirit alone is called by the Father and the Son the “Spirit of truth,” and the Spirit of God, and the Spirit of Christ, and the Spirit of grace. For it graciously gives the good to each differently, “to one the spirit of wisdom, to another the spirit of knowledge, to another the spirit of strength, to another the spirit of healings, to another the spirit of prophecy, to another the spirit of discernment, to another tongues, to another interpretations,” and the other gifts, as it says, “one and the same Spirit, distributing to each as he wills”; because “Your good Spirit will lead me, O God,” says David, or “The Spirit blows where it wishes,” showing us through such things the hypostatic nature of the Holy Spirit, “and you hear its sound, but you do not know where it comes from and where it goes,” and “unless you are born of water and the Spirit,” similar to what Paul said, “for in Christ Jesus I begot you.” Concerning this the Lord says, “When the Advocate comes, whom I will send to you, the Spirit 3.327 of truth, who proceeds from the Father, he will bear witness about me.” And “I still have many things to say, but you cannot bear them now. When he comes, the Spirit of truth, he will guide you into all the truth. For he will not speak on his own, but whatever he hears he will speak, and he will announce to you the things to come. He will glorify me, because he will take from what is mine, and will announce all things to you.” 10. If then he proceeds from the Father and will receive from what is mine, says the Lord, in the same way that “no one has known the Father except the Son, nor the Son except the Father,” so I dare to say that neither does anyone know the Spirit except the Son from whom he receives, and the Father from whom he proceeds, and neither does anyone know the Son and the Father except the Holy Spirit, who truly glorifies, who teaches all things, who bears witness about the Son, who is from the Father, who is from the Son, the only guide of truth, the interpreter of holy laws, the teacher of the spiritual law, the instructor of prophets, the teacher of apostles, the enlightener of evangelical doctrines, the selector of saints, the true light from true light; a natural Son, a true Son, a legitimate Son, only from the only one, and with him the Spirit, not a Son, but called Spirit. This is the God glorified in the church: Father always, Son always, and Holy Spirit always, high from the high and most high, intelligible, having unmeasured glory, to whom are subject created and made things, simply all things measured and each contained. And one Godhead is especially announced in Moses, but a dyad is strongly proclaimed in the prophets, and a triad is revealed in the Gospels, fittingly more according to the times and generations for the righteous unto knowledge and faith. And this knowledge is immortality, and from this faith itself adoption as sons comes to be. But first it expresses the ordinances of the flesh, as raising the outer enclosure of the temple in Moses; second, it recounts the ordinances of the soul, as adorning the holy things in the remaining

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ἐλάβομεν» φησί, καὶ πνεῦμα δὲ ἀνθρώπου· «τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου;» καὶ «πνεῦμα πορευόμενον καὶ οὐκ ἐπιστρέφον»· «ὅτι 3.326 πνεῦμα διῆλθεν ἐν αὐτῷ, καὶ οὐχ ὑπάρξει», καὶ «ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι», καὶ «πνεύματα δὲ προφητῶν προφήταις ὑποτάσσεται». καὶ «ἰδού, πνεῦμα ψευδὲς ἔστη ἐνώπιον κυρίου, καὶ εἶπεν αὐτῷ, ἐν τίνι ἀπατήσεις τὸν Ἀχαάβ; καὶ ἔσομαι, φησί, πνεῦμα ψευδὲς ἐν στόματι τῶν προφητῶν». λέγεται δὲ «πνεῦμα κατανύξεως» εἶναι, «πνεῦμα δειλίας», καὶ «πνεῦμα Πύθωνος» καὶ «πνεῦμα πορνείας» καὶ «πνεῦμα καταιγίδος» καὶ «πνεῦμα πολυρρῆμον» καὶ «πνεῦμα ἀσθενείας» καὶ «πνεῦμα ἀκάθαρτον» καὶ «πνεῦμα κωφὸν καὶ πνεῦμα ἄλαλον» καὶ «πνεῦμα μογιλάλον» καὶ «πνεῦμα χαλεπὸν λίαν, ὃ καλεῖται λεγεών», καὶ τὰ «πνευματικὰ τῆς πονηρίας». ἄπειρα δὲ τὰ περὶ πνευμάτων λόγια σοφοῖς. ἀλλ' ὥσπερ οἱ πολλοὶ υἱοὶ θέσει ἢ κλήσει, οὐκ ἀληθείᾳ δέ, διὰ τὸ ἀρχὴν ἔχειν καὶ τέλος * ἁμαρτητικῶς, οὕτω καὶ πνεύματα πλεῖστα θέσει ἢ κλήσει, κἂν ἁμαρτητικὰ ᾖ, τὸ δὲ ἅγιον πνεῦμα μόνον καλεῖται ὑπὸ πατρὸς καὶ υἱοῦ «πνεῦμα ἀληθείας» καὶ πνεῦμα θεοῦ καὶ πνεῦμα Χριστοῦ καὶ πνεῦμα χάριτος. χαρίζεται γὰρ ἑκάστῳ διαφόρως τὸ ἀγαθόν, «ᾧ μὲν πνεῦμα σοφίας, ᾧ δὲ πνεῦμα γνώσεως, ᾧ δὲ πνεῦμα ἰσχύος, ᾧ δὲ πνεῦμα ἰαμάτων, ᾧ δὲ πνεῦμα προφητείας, ᾧ δὲ πνεῦμα διακρίσεως, ᾧ δὲ γλωσσῶν, ᾧ δὲ ἑρμηνειῶν», καὶ τὰ λοιπὰ χαρίσματα, ὥς φησιν «ἓν δὲ καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἑκάστῳ ὡς βούλεται»· ὅτι «τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με, ὁ θεός», φησὶν ὁ ∆αυίδ, ἢ «τὸ πνεῦμα ὅπου θέλει πνεῖ», τὸ ἐνυπόστατον διὰ τῶν τοιούτων τοῦ ἁγίου πνεύματος δεικνὺς ἡμῖν, «καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ' οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει», καὶ «ἐὰν μὴ γεννηθῆτε ἐξ ὕδατος καὶ πνεύματος», ὅμοιον ᾧ εἶπε Παῦλος «ἐν γὰρ Χριστῷ Ἰησοῦ ἐγὼ ὑμᾶς ἐγέννησα». περὶ τούτου ὁ κύριος «ὅταν ἔλθῃ ὁ παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν, τὸ πνεῦμα 3.327 τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ». καὶ «ἔτι πολλὰ ἔχω λέγειν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι. ὅταν ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν. οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ' ὅσα ἀκούσει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. ἐκεῖνός με δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν πάντα». 10. Εἰ τοίνυν παρὰ τοῦ πατρὸς ἐκπορεύεται καὶ ἐκ τοῦ ἐμοῦ, φησὶν ὁ κύριος, λήψεται, ὃν τρόπον «οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατήρ», οὕτως τολμῶ λέγειν, ὅτι οὐδὲ τὸ πνεῦμα εἰ μὴ ὁ υἱὸς ἐξ οὗ λαμβάνει, καὶ ὁ πατὴρ παρ' οὗ ἐκπορεύεται, καὶ οὐδὲ τὸν υἱὸν καὶ τὸν πατέρα εἰ μὴ τὸ πνεῦμα τὸ ἅγιον, τὸ δοξάζον ἀληθῶς, τὸ διδάσκον τὰ πάντα, τὸ μαρτυροῦν περὶ τοῦ υἱοῦ, ὃ παρὰ τοῦ πατρός, ὃ ἐκ τοῦ υἱοῦ, μόνος ὁδηγὸς ἀληθείας, νόμων ἐξηγητὴς ἁγίων, πνευματικοῦ νόμου ὑφηγητής, προφητῶν καθηγητής, ἀποστόλων διδάσκαλος, εὐαγγελικῶν δογμάτων φωστήρ, ἁγίων ἐκλογεύς, φῶς τὸ ἀληθινὸν ἐξ ἀληθινοῦ φωτός· υἱὸς φυσικός, υἱὸς ἀληθής, υἱὸς γνήσιος, μόνος ἐκ μόνου, σὺν αὐτῷ καὶ τὸ πνεῦμα οὐχ υἱός, ἀλλὰ πνεῦμα ὀνομαζόμενον. οὗτος ὁ θεὸς δοξαζόμενος ἐν ἐκκλησίᾳ· πατὴρ ἀεί, υἱὸς ἀεί, καὶ πνεῦμα ἅγιον ἀεί, ὑψηλὸς ἐξ ὑψηλοῦ καὶ ὕψιστος, νοερός, δόξαν ἔχων ἀμέτρητον, ᾧ ὑποβέβηκε τὰ κτιστὰ καὶ τὰ ποιητά, ἁπαξαπλῶς τὰ σύμπαντα μετρούμενα καὶ περιεχόμενα ἕκαστα. θεότης δὲ μία ἐν Μωυσῇ μάλιστα καταγγέλλεται, δυὰς δὲ ἐν προφήταις σφόδρα κηρύσσεται, τριὰς δὲ ἐν εὐαγγελίοις φανεροῦται, πλεῖον κατὰ καιροὺς καὶ γενεὰς ἁρμόζουσα τῷ δικαίῳ εἰς γνῶσιν καὶ πίστιν. γνῶσις δὲ αὕτη ἀθανασία, ἐκ πίστεως τε αὐτῆς ἡ υἱοθεσία γίνεται. ἀλλὰ πρῶτον δικαιώματα σαρκὸς ἐκφράζει, ὡς περίβολον ναοῦ τὸν ἔξω διεγείρουσα ἐν Μωυσῇ· δεύτερον δὲ δικαιώματα ψυχῆς ἐκδιηγεῖται, ὡς τὰ ἅγια κοσμοῦσα ἐν λοιπαῖς