De Spiritu Sancto (Orat. 31)

Ἔχω μὲν οὕτω περὶ τούτων, καὶ ἔχοιμι, καὶ ὅς τις ἐμοὶ φίλος — σέβειν θεὸν τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ πνεῦμα τὸ ἅγιον, τρεῖς ἰδιότητας, θεότητα μίαν, δόξῃ, καὶ τιμῇ, καὶ οὐσίᾳ, καὶ βασιλείᾳ μὴ μεριζομένην, ὥς τις τῶν μικρῷ πρόσθεν θεοφόρων ἐφιλοσόφησεν· ἢ μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα, ὥς φησιν ἡ γραφή, μηδὲ δόξαν τῆς ἐκεῖθεν λαμπρότητος, ὅς τις οὐχ οὕτως ἔχει, ἢ συμφέρεται τοῖς καιροῖς, ἄλλοτε ἄλλος γινόμενος, καὶ περὶ τῶν μεγίστων σαθρῶς βουλευόμενος. εἰ μὲν γὰρ οὐδὲ προσκυνητόν, πῶς ἐμὲ θεοῖ διὰ τοῦ βαπτίσματος ; εἰ δὲ προσκυνητόν, πῶς οὐ σεπτόν; εἰ δὲ σεπτόν, πῶς οὐ θεός ; ἓν ἤρτηται τοῦ ἑνός, ἡ χρυσῆ τις ὄντως σειρὰ καὶ σωτήριος. καὶ παρὰ μὲν τοῦ [*](28. 7 μικρῶ πρόσθεν] μικρῶν ἔμπροσθεν b μικρὸν ἔμπροσθεν ‘tres Colb.’ || 14 χρυσῆ τις] χρυσῖτις a) [*](28. Let this be our position then, to worship in one Godhead three undivided Persons. Woe to him zoho does not hold it, or who shifts with the public opinion of the times. If the Holy Ghost gives us the divine nature, He must needs be an object of worship, and in the full sense divine.) [*](3. ἔχω μὲν οὕτω] ‘That is how I stand’: explained, with no construction, by σέβειν.) [*](4. θεὸν τὸν πατέρα] ‘the Father as God.’ Our familiar ‘God Father, God the Son,’ is a of expression peculiar to English Christianity.) [*](6. τῶν μικρῷ πρ. θεοφόρων] ACC. to Elias, the ref. is to Greg. Thaumaturgus, who, he says, uses these words in his ‘Apocalypse.’ The work is not now extant. Θεοφόρων, ‘inspired’ (2 Pet. 121).) [*](7. μὴ ἴδοι ἑωσφ. ἀν’. ] Job iii 9. The imprecation must be considered in the same sense as the anathemas of the Councils.) [*](8. ἐκεῖθεν] of heaven.) [*](9. συμφ. τοῖς καιροῖς] ‘goes with the current of the times.’) [*](11. σαθρῶς] prob. means (in accordance with συμφ. τοῖς καιροῖς) ‘weakly,’ not ‘corruptly.’ Cp. i 3. The timeserver ‘has but weak resolution in regard to the things of most importance.’) [*](12. θεοῖ] ‘make make α God of me’; iii 19.) [*](ib. εἰ δὲ προσκ., πῶς οὐ σεπτόν] Evidently Gr. feels σφιν to be a higher word than the mere external προσκ.; it is already implied in οὐδὲ προσκ. in the line above; but the distinction is not always observed.) [*](14. ἢ χρυσῆ τις] in rough apposition to ἐν. It is difficult to decide between this reading and χρυσῖτις, which has the authority of the best MS. The pronuntialion being identical, it seems natural to choose the rarer word ; but on the other hand the scribe of ‘a’ may have been thrown out by the somewhat unusual combination of ἢ with τις. Cp. ii 19 ἢ αὔρα τις ὀλίγη.)

πνεύματος ἡμῖν ἡ ἀναγέννησις· παρὰ δὲ τῆς ἀναγεννήσεως ἢ ἀνάπλασις· παρὰ δὲ τῆς ἀναπλάσεως ἡ ἐπίγνωσις τῆς ἀξίας τοῦ ἀναπλάσαντος.

ταῦτα μὲν οὖν εἴποι τις ἂν τὸ ἄγραφον ὑποθέμενος· ἤδη δὲ ἥξει σοι καὶ ὁ τῶν μαρτυριῶν ἐσμός, ἐξ ὧν, ὅτι καὶ λίαν ἔγγραφος, ἡ τοῦ πνεύματος θεότης τοῖς μὴ λίαν σκαιοῖς, μηδὲ ἀλλοτρίοις τοῦ πνεύματος. σκόπει δὲ οὕτως· γεννᾶται Χριστός, προτρέχει· βαπτίζεται, μαρτυρεῖ· πειράζεται, ἀνάγει· δυνάμεις ἐπιτελεῖ, συμπαρομαρτεῖ· ἀνέρχεται, διαδέχεται. τί γὰρ οὐ δύναται τῶν μεγάλων, καὶ ὧν θεός ; τί δὲ οὐ προσαγορεύεται ὧν θεός, πλὴν ἀγεννησίας καὶ γεννήσεως ; ἔδει γὰρ τὰς ἰδιότητας μεῖναι πατρὶ καὶ υἱῷ, ἵνα μὴ σύγχυσις ἦ παρὰ θεότητι, τῆ καὶ τἄλλα εἰς τάξιν ἀγούσῃ καὶ εὐκοσμίαν. ἐγὼ μὲν [*](29. 4 ὑποτιθέμενος ‘Reg. a’ || 13 πάρα] + τῆ df) [*](2. ἀνάπλασις] that work of reconstruction of the character, in which ἀναγέννησις is the initial movement. It is only by deepening experience of the Spirit’s upon ourselves that we become convinced of the greatness of the Spirit Himself.) [*](29. Turn to the direct testimony of Scripture. What things are said of the Holy Ghost!) [*](4. ὑποθέμενος] ‘assuming,’ as the basis of discussion’; it does not in itself imply ‘admitting.’) [*](5. μαρτυριῶν] ‘Scripture testimonies’; cp. § 2.) [*](7. μὴ λ. σκαιοῖς] ‘to those who are not too dense, or altogether strangers to the Spirit.’) [*](8. γεννᾶται Xp., προτρέχει] In the series which follows, the subject of the first verb of each pair is Christ, the subject of the second is the Holy Ghost. Προτρέχει, Luke i 35, Matt, i 20.) [*](9. μαρτυρεῖ] John i 32 foll.) [*](ib. ἀνάγει] Matt, iv 1.) [*](ib. συμπαρομαρτεῖ] ‘accompanies Him,’ Luke iv 14 foll., Matt, xii Cp. Or. xli 11 ᾧ παρῆν, οὐχ ὡς 28. ἐνεργοῦν, ἀλλ’ ὡς ὁμοτίμῳ συμπαρομαρτουν.) [*](10. διαδέχεται] John xiv 16 etc.) [*](ib. τί γὰρ οὐ δύν. κτλ.] ‘What mighty thing, peculiar to God, is there that He cannot do? What title, peculiar to God, is there which is not applied to Him, except those of Unbegotten and Begotten?’ The phrase ὧν θεός means, ‘which go to make up our conception of God.’ seems strange to add καὶ γεννήσεως as one of those things ὧν θεός, as those with whom Gr. is arguing would not admit it. Gr. means, no doubt, that to orthodox Christians the Godhead cannot be conceived of without it.) [*](12. ἰδιότητας] as in § 28.)

φρίττω τὸν πλοῦτον ἐννοῶν τῶν κλήσεων, καὶ καθ’ ὅσων ὀνομάτων ἀναισχυντοῦσιν οἱ τῷ πνεύματι ἀντιπίπτοντες. πνεῦμα θεοῦ λέγεται, πνεῦμα χριστοῦ, νοῦς Χριστοῦ, πνεῦμα κυρίου, αὐτὸ κύριος· πνεῦμα υἱοθεσίας, ἐλευθερίας· πνεῦμα σοφίας, συνέσεως, βουλῆς, ἰσχύος, γνώσεως, εὐσεβείας, φοβοῦ θεοῦ· καὶ γὰρ ποιητικὸν τούτων ἁπάντων· πάντα τῇ οὐσίᾳ πληροῦν, πάντα συνέχον αυνέχον· πληρωτικὸν κόσμου κατὰ τὴν οὐσίαν, ἀχώρητον κόσμῳ κατὰ τὴν δύναμιν· ἀγαθόν, εὐθές, ἡγεμονικόν, φύσει οὐ θέσει· ἁγιάζον, οὐχ ἁγιαζόμενον, μετροῦν, οὐ μετρούμενον, μετεχόμενον, οὐ μετέχον, πληροῦν, οὐ πληρούμενον, συνέχον, οὐ συνεχόμενον συνεχόμενον· κληρονομούμενον, δοξαζόμενον, συναριθμούμενον, ἐπαπειλούμενον· δάκτυλος θεοῦ, πῦρ ὡς θεός, εἰς [*](1 ὅσων] ὅσον e2) [*](1. καθ’ ὅσων ὂν. ἀναισχ.] ‘and how many names they outrage,’ ‘against how many names they are impudent.’) [*](3. πνεῦμα θεοῦ] e.g. 1 Cor. ii 11 ; Χριστοῦ, Rom. viii 9 ; νοῦς Χρ.,) [*](1 Cor. ii 16; πν. κυρίου, 2 Cor. iii 17; αὐτὸ κ., ibid.) [*](4. πν. υἱοθεσίας] Rom. viii 15 ἀληθείας, John xiv 17, xv 26, xvi 13, 1 John iv 6; ἐλευθερίας (by implication), 2 Cor. iii 17.) [*](5. πν. σοφίας κτλ.] Is. xi 2 foll.) [*](7. πάντα τῇ οὖσ’. πλ.] Wisd. i 7. Πληρωτικὸν κόσμου κ. τ. οὖσ’. is scarcely more than a repetition, but is introduced as an antithesis to ἀχώρητον κτλ., which is Gr.’s of the συνέχον τὰ πάντα of Wisdom.) [*](9. ἀγαθόν] Doubtless Gr.’s in Ps. cxlii (cxliii) 10 ; εὐθές, Ps. 1 12 (li 10); ἡγεμ., ibid. 14 (12).) [*](ib. φύσει οὐ θέσει] These words qualify the preceding adjectives, and esp. ἡγεμ. The Holy Spirit is ‘good, right, sovereigh,’ by and not by an act that involved a change in Him. Θέσις seems to be used in the sense of ‘agreement,’ ‘arrangement,’ in which sense it is contrasted with φύσις by other writers. From this general sense of ‘agreement,’ it comes to be used of ‘adoption’ into a family, or ‘admission’ to the citizenship of a city.) [*](10. ἁγιάζον] e.g. Rom. xv 16 μετροῦν, ι Cor. xii 1 1 (for οὐ μετρούμενον cp. iv 12); μετεχόμενον, e.g. Phil, ii 1 ; πληροῦν, συνέχον, Wisd. i 7.) [*](12. κληρονομούμενον] not a scriptural phrase, but perh. derived from more general expressions, like 1 Pet. iii 9 εὐλογίαν κλ., or Gal. iii 14 compared with 18; or from the usual language of Scripture about ‘habing,’ ‘receiving,’ the Spirit. Δοξαζόμενον, perh. ι Pet. iv 14; συναριθμ., e.g. Matt, xxviii 19, 2 Cor. xiii 14 ; ἐπαπειλούμενον, ‘used as a threat,’ Matt. xii 31 (cp. 2 Thess. ii 8).) [*](13. δάκτυλος θ.] Luke xi 20 compared with Matt, xii 28 ; πῦρ, Acts ii 3 (cp. 1 Thess. v 19, 2 Tim. i 6); ὡς θεός, Hob. xii 29.) ἔμφασιν, οἴμαι, τοῦ ὁμοουσίου· πνεῦμα τὸ ποιῆσαν, τὸ ἀνακτίζον διὰ βαπτίσματος, δι’ ἀναστάσεως· πνεῦμα τὸ γινῶσκον ἅπαντα, τὸ διδάσκον, τὸ πνέον ὅπου θέλει καὶ ὅσον, ὁδηγοῦν, λαλοῦν, ἀποστέλλον, ἀφορίζον, παροξυνόμενον, πειραζόμενον· ἀποκαλυπτικόν, φωτιστικόν, ζωτικόν, μᾶλλον δὲ αὐτοφῶς καὶ ζωή· ναοποιοῦν, θεοποιοῦν, τελειοῦν, ὥστε καὶ προλαμβάνειν τὸ βάπτισμα, καὶ ἐπιζητεῖσθαι μετὰ τὸ βάπτισμα· ἐνεργοῦν ὅσα θεός, μεριζόμενον ἐν γλώσσαις πυρίναις, διαιροῦν χαρίσματα, ποιοῦν ἀποστόλους, προφήτας, εὐαγγελιστάς, ποιμένας, καὶ διδασκάλους· νοερόν, πολυμερές, σαφές, τρανόν, ἀκώλυτον, ἀμόλυντον· ᾧπερ ἴσον δύναται τὸ σοφώτατον καὶ πολύτροπον ταῖς ἐνεργείαις, [*](4 πειραζόμενον παροξυνόμενον e2 || 11 ἀμόλυντον ἀκώλυτον df || ωπερ] ὅπερ abceg ‘plures Reg. etc.’ || 12 το] τὼ acg ‘duo Reg.’) [*](1. τὸ ποιῆσαν] Prob. a ref. to Gen. i 2 ; ἄνακτ’. διὰ β., John iii 5 (2 Cor. v 17); δι’ ἀναστ., Rom. viii 11.) [*](2. τὸ γινῶσκον ἅπ.] i Cor. ii 10 (cp. Ps. exxxviii (exxxix) 7); διδάσκον, John xiv 26, 1 John ii 27 πνέον, John iii 8 ; ὁδηγοῦν, John xvi 13; λαλοῦν, ἀποστ., ἀφορ., Acts xiii 2 foil. (cp. Acts xx 23, 1 Tim. iv 1 ; Is. xlviii 16).) [*](4. παροξυνόμενον] Is. lxiii 10 ; πειραζ., Acts v 9.) [*](5."/> ἀποκαλυπτικόν] I Cor. ii 10 φωτιστ., ζωτ., perh. Ps. xxxv 10 (xxxvi 9) as in § 3 (cp. John vi 63 Rom. viii 10).) [*](6. ναοποιοῦν] I Cor. iii 16, vi 19 θεοποιοῦν, constructively deduced from the Sourut’s action in baptism ; τελειοῦν, in the ‘mystical’ sense of ‘initiating.’ All three words have ref. to ‘baptism,’ in the larger sense of the word ; and the ὥστε prob. belongs to all three. It is more difficult to say what Gr. means by this use of ὥστε. Prob. it is intended to shew that the Spirit’s part in baptism is an active, and not a passive part, so as to justify Gr.’s attribution to Him of work of ‘making’ us temples etc. His independence with respect to the sacrament is a proof of this. He is able to ‘anticipate baptism’ (Acts x 44) ; and ‘baptism’ may be received and His indwelling be yet to seek (Acts viii 16).) [*](8. ἐνεργοῦν] 1 Cor. xii 11; μερὶ. ζόμενον, Acts ii 3 ; διαιροῦν, I Cor. xii n; ποιοῦν ἀπ’. κτλ., Eph. iv 11 compared with 1 Cor. xii 4 foll., Rom. xii 6, Acts xx 28.) [*](10. νοερὸν κτλ.] The following list is taken from Wisd. vii 22 foll., which describes the ‘spirit’ which ‘is in Wisdom.’ Gr. does not all the epithets there used, some of which, esp. μονογενές, would have been troublesome for him to expound. Each epithet from νοερὸν to ἀμόλυντον is explained. Νοερόν = σοφώτατον ; πολυμερές = ταῖς ἐνεργ. ; σαφές = σαφηνιστικὸν πάντων (neut.) ; τρανόν = τρανωτικόν ; ἀκώλυτον = αὐτεξούσιον (this shews the order of df to be wrong) ; ἀμόλυντον = ἀναλλοίωτον (since change in the Holy Ghost must be a change for the worse).) καὶ σαφηνιστικὸν πάντων, καὶ τρανωτικόν, καὶ αὐτεξούσιον καὶ ἀναλλοίωτον· παντοδύναμον, παντεπίσκοπον, διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων, ἀγγελικῶν, οἶμαι, δυνάμεων, ὥσπερ καὶ προφητικῶν καὶ ἀποστολικῶν, κατὰ ταὐτό, καὶ οὐκ ἐν τοῖς αὐτοῖς τόποις, ἄλλων δὲ ἀλλαχοῦ νενεμημένων, ᾧ δηλοῦται τὸ ἀπερίγραπτον.

Οἱ ταῦτα λέγοντες καὶ διδάσκοντες, καὶ πρός ἄλλον παράκλητον, οἷον ἄλλον θεόν, ὀνομάζοντες, οἱ τὴν εἰς αὐτὸ βλασφημίαν μόνην εἰδότες ἀσυγχώρητον, οἱ τὸν Ἀνανίαν καὶ τὴν Σάπφειραν οὕτω φοβερῶς στηλιτεύσαντες, ἐπειδὴ ἐψεύσαντο τὸ πνεῦμα τὸ ἅγιον, ὡς θεὸν ψευσαμένους, οὐκ ἄνθρωπον· οὗτοι τί σοι δοκοῦσι, πότερον θεὸν τὸ πνεῦμα κηρύσσειν, ἢ ἄλλο τι; ὡς λίαν ὄντως παχύς τις εἰ, καὶ πόρρω τοῦ πνεύματος, εἰ τοῦτο ἀπορεῖς, καὶ δέῃ τοῦ διδάξοντος. αἱ μὲν οὖν κλήσεις τοσαῦται καὶ οὕτως [*](5 ταὐτὸ] ταὐτὸν cdef: τοῦτο ‘Or. Ι’ 30. 8 πρὸς γε] προσέτι γε b: προσέτι ‘Reg. a’ || 10 αὐτὸ] αὐτὸν def || 14 κηρύσσειν] κηρύττουσι b ‘Reg. a’ ||) [*](16 διδαξοντος] δικάζοντος ‘Reg. Cypr.’) [*](2. παντοδύναμον ... λεπτοτάτων] Wisd. vii 23. The ‘understanding, pure, and most subtle spirits’ in Wisd. ‘through’ which the Spirit ‘goes,’ are, in Gr.’s opinion (no doubt correct), not only ‘the angelic Powers,’ but also the spirits of prophets and apostles. These the Holy Spirit penetrates κατὰ ταὐτό, ‘simultabeously,’ although they are distributed in many different places, which is a proof that He is infinite.) [*](30. Such sayings involve His Godhead. All language of α different kind is explained by the principle of referring all to the Father as the First Cause.) [*](8. οἱ ταῦτα λέγοντες] viz. the sacred writers who used such Ianguage about the Holy Spirit.) [*](ib. πρός γε] adv. ‘besides.’) [*](9. οἶον ἄλλον θ.] The words have a dangerous sound; ‘as it were another God.’ But Gr. does not mean to call Him so. He means that to call Him a Paraclete at all, in the same sense as is equivalent to calling Him God.) [*](10. μόνην εἰδότες ἀσυγχ] Matt. xii 31 foll.) [*](11. στηλιτεύσαντες] The Greek method of proclaiming something to the honour or infamy of a person was to ‘post’ it on a στήλη or post in some publc place. Hence a person subjected to such infamy is described in class. Greek as στηλίτῆς; from whence comes the στηλιτεύειν.) [*](12. ἐψεύσ…ὡς θεόν] Acts v 3 foll.) [*](14. ὡς λίαν] ‘since you really are a very stupid person.) [*](15. πόρρω τοῦ πν] like ἀλλότριοι τοῦ πν. in § 29, ‘unspiritual.’)

ἔμψυχοι. τί γὰρ δεῖ σοι τὰς ἐπὶ τῶν ῥημάτων μαρτυρίας παρατίθεσθαι; ὅσα δὲ κἀνταῦθα λέγεται ταπεινότερον, τὸ δίδοσθαι, τὸ ἀποστέλλεσθαι, τὸ μερίζεσθαι, τὸ χάρισμα, τὸ δώρημα, τὸ ἐμφύσημα, ἡ ἐπαγγελία, ἡ ὑπερέντευξις, εἴτε τι ἄλλο τοιοῦτον, ἵνα μὴ καθ’ ἕκαστον λέγω, ἐπὶ τὴν πρώτην αἰτίαν ἀνενεκτέον, ἵνα τὸ ἐξ οὗ δειχθῇ, καὶ μὴ τρεῖς ἀρχαὶ μεμερισμέναι πολυθέως παραδεχθῶσιν. ἴσον γὰρ εἰς ἀσέβειαν, καὶ Σαβελλίως συνάψαι, καὶ Ἀρειανῶς διαστῆσαι, τὸ μὲν τῷ προσώπῳ, τὸ δὲ ταῖς φύσεσιν.