Homily on Pentecost

MONITUM

Photius, in his *Bibliotheca* (chap. 25), mentions seventeen homilies of Chrysostom on Pentecost, among the number of which these three, which we place in the category of spurious works, perhaps belonged. Savile placed them among the doubtful works (ἀμφιβαλλόμενα); Fronto Ducaeus published only the former, though he considered it spurious: a view with which I also concur. Most scholars similarly agree; for the style differs remarkably from Chrysostom’s manner of speaking. Someone thought it to be the work of Severian, bishop of Gabala; this was said by conjecture. It could have been pronounced by Severian, or it could have been concocted by another under Chrysostom’s name; this is what I would more willingly believe. The final words of the homily are most worthy of observation: it is said that the Emperor then reigning was of immature age, and was both the son of Theodosius and the father of a Theodosius. Therefore it was Arcadius, yet how could he be of immature age if he was already a father? Truly, Chrysostom could not have said this; for when he was co-opted as bishop of Constantinople, Arcadius was 21 years of age, as Tillemont nicely observes, who thinks these words crept into the text from the margin. But the ancient Interpreter [includes] these...

IN PENTECOSTEN. SERMO I.

Today, heaven has become earth for us—not by stars descending from heaven to earth, but by apostles ascending above the heavens, because the grace of the Holy Spirit has been poured out. It has made the inhabited world a heaven, not by changing its nature, but by amending the will. It found a tax collector and made him an evangelist; it found a blasphemer and made him an apostle; it found a robber and led him into paradise; it found a harlot and rendered her more chaste than a virgin; it found magi and changed them into evangelists. It cast out malice, introduced virtue, and brought the grace of God. Earth has become heaven. In what way are the stars to be compared to the apostles? The stars are ^A in heaven; the apostles are above the heaven. *Set your minds on things that are above, where Christ is, seated at the right hand of God* (Col. 3:1). The stars are from a sensible fire; the apostles from a spiritual fire. The stars shine at night, they are hidden by day; the apostles shine with their rays both by night and by day. The stars are hidden when the sun rises; the apostles shine with their own splendor when the Sun of Justice rises. The stars will fall like leaves at the resurrection; the apostles will be caught up in the clouds at the resurrection. And among the stars, indeed, one is Hesperus, another is Lucifer; but among the apostles there is no Hesperus, but all are Lucifers. Therefore, the apostles are more splendid than the stars themselves; nor would one err if one were to call them the luminaries of the world, not only while they lived, but even now after they have migrated from life. For the grace given to the saints is not cut off by death, is not obscured by departure, is not dissolved into the earth: the facts themselves testify to this. They were fishermen, and fishermen they died; but their nets are always working—that which the multitude of those who daily achieve salvation testifies. ^B If then they were catching fish unto death, now they catch men unto salvation; making the lame run, the blind see, the lepers clean, putting demons to flight. A little later in that old version it is read: For they were vinedressers and fishermen, and towers, and columns, and physicians, and leaders, and teachers, and harbors, and pilots, and shepherds, and athletes, and wearers of crowns. The Greek text in many places seems either maimed or corrupted. Below, too, in the old Latin version, certain things are included which are not in the Greek. They were vinedressers, and after they departed, the vine is adorned with leaves and laden with fruit. Truly, they were vinedressers and fishermen, and columns and physicians, and leaders and teachers. Columns, because they sustained the roof of the faith; harbors, because they repressed the waves of impiety; pilots, because they led the world from earth to heaven by hand; shepherds, because they warded off wolves and saved the sheep; vinedressers, because they pulled up the thorns and scattered the seeds of piety; physicians, because they cured our wounds. And so that you may learn that these things are not idly boasted, I bring forward Paul, who performed all these things. Do you wish to see him as a sower? *I planted, Apollos watered* (1 Cor. 3:6). Do you wish to see an architect? *As a wise architect, I laid the foundation* (1 Cor. 3:10). Do you wish to see a pugilist? *So I fight, not as one beating the air... our struggle is not against flesh and blood* (Eph. 6:12). Do you wish to see a runner? *So that from Jerusalem even to Illyricum I have fulfilled the gospel of God* (Rom. 15:19). ^C Do you wish to see a leader? *Putting on the breastplate of faith* (Eph. 6:14). Do you wish to see a contestant? *I have fought the good fight* (2 Tim. 4:7). Do you wish to see one crowned? *For the rest, there is laid up for me a crown of justice* (Ibid. v. 8). Being one, he became all things, imitating his Lord. For our Lord, although He was one in substance, transformed Himself into all forms. For what reason into all forms? For the sake of our salvation. You were a branch; He was the root: for *I am the vine, you are the branches* (John 15:5). You wished to journey; He became the way for you: *If by me anyone enters and departs, he shall find pasture* (John 10:9). You became a sheep: He became a shepherd for you: *For I am the good shepherd: the good shepherd gives his soul for his sheep* (Ibid.). [He became the Lamb] of God, who takes away the sin of the world (Ibid. 1:29). You wished to eat; He became a table for you. You wished to drink: He became a cup for you: *He who eats my flesh and drinks my blood, abides in me, and I in him* (Ibid. 6:57). You wished to be clothed; He became... ^D

a garment for you: *For as many of you as have been baptized into Christ, have put on Christ* (Gal. 3:27). You wished to be a bride: He became a bridegroom for you: *He that has the bride is the bridegroom* (John 3:29). You wished to marry: He became a husband to you: *For I have espoused you to one husband, that I may present you as a chaste virgin to Christ* (2 Cor. 11:2). You were a harlot, and you have become a virgin. O new and paradoxical things! Among those outside, marriage dissolves virginity, but in spiritual matters, He took a harlot and made her more honorable than a virgin. Interpret this, O heretic: how is a harlot a virgin? I cannot inquire too curiously; but I am held by faith. All these things the grace of the Spirit ^A has wrought. Grace was poured out, *And there appeared unto them cloven tongues like as of fire* (Acts 2:3); not fire, but *like as of fire*. If it were fire, why were they not burned? the Jew asks. Or rather, I ask the Jew: how did the fire not burn the bush, which was but woody timber? What is fiercer than fire? What is more common than a bush? Yet neither was the wood burned, nor was the fire extinguished. And again, how did it not consume the bodies of the three children, but the furnace was changed into dew, and they thought the coals were a rose-garden? There was a conflict of fire and bodies, and the victory was of the bodies; for being softer than wax, they became firmer than iron. Interpret for me the things of the ancients; but those things had preceded, that the truth might be believed.

Why was the Holy Spirit in fire? Because of the swiftness of the mind of those who receive Him. And not for this cause only, but because just as fire consumes thorns, so the Spirit consumes sins. The saint was cast into the pit, and He muzzled the lions. The fishermen went round the world, taking it while it was sick, and they led it back to health; taking it while it was in rebellion, they guided it to good order, not wielding spears, not hurling bows, not dispatching arrows, not possessing an abundance of wealth, not using rhetorical speeches; but they were naked of garments, and clothed in Christ; poor and yet rich, deprived of money, yet possessing the kingdom alone—and not alone, they were alone among men, but they possessed their own Master. *For I am*, He says, *with you always, even unto the end of the world* (Matt. 28:20). They went round the whole world, the sheep among the wolves. Who has seen, who has heard, what He says: *Behold, I send you forth as sheep in the midst of wolves* (Matt. 10:16). What shepherd sends sheep into the midst of wolves? But when the shepherd sees the wolf, he drives the sheep away; but Christ did the opposite: He sent the sheep to the wolves, and the sheep did not become prey, but the wolves changed into the gentleness of the sheep. And that they might not say, "We are sheep, and You send us as fodder for the wolves and as a banquet for the beasts," He cleared their thought with one word. He did not say, "Go away," nor did He send them by their own power; but, *Behold I send you*. You are weak; but He who sends you is powerful. Who are You? I am He who fixed the heavens, who founded the earth, who laid out the sea, who nailed the handwriting against you to the cross, who overturned the old law, who brought you back to your ancient homeland, who unbinds the strong and invigorates the paralyzed.

What is stronger than the sea? Yet the small sand holds back that unbearable violence. *Behold I send you as sheep in the midst of wolves*. The beasts become a wall for the sheep, so that they might not even find salvation by flight. O the power of the Sender! The sheep in the midst, and the wolves in a circle; but they were changed, and became sheep. For they were not wolves by nature, but by choice. *Behold I send you*. What then do you command? *Be wise as serpents, and harmless as doves* (Matt. 10:16). What do you say, "Wise as serpents"? If the serpent receives ten thousand wounds, yet saves its head, it is whole. Even so with you; even if the adversary wants to take money, give it; even if possessions, even life itself; only keep your faith. ^B Be wise. That remaining, all things are easy and light. *Naked you came out of your mother's womb, and naked you shall return* (Job 1:21). But is someone banishing you? *The earth is the Lord's and the fullness thereof* (Ps. 23:1). But are you dying? But death to you is a departure. Only do not lose the faith, the inexhaustible treasure, the unspendable faith. These martyrs are witnesses to these things; because they did not lose the faith, even after death they are more powerful than the living. For this cause I became man, for this cause I took on flesh, that I might work the Church of the world. For the Church is very much an object of concern to God, not secured by walls, but fenced about by faith. For the sake of the Church heavens were established, and the sea poured forth, 790 and air spread out, and earth founded, paradise planted, law given, prophets sent, miracles performed, the sea split and stitched back together, the rock rent and again joined, manna brought down, and a table prepared on the spot. For the sake of the Church, prophets; for the sake of the Church, apostles; and why do I say much? For the sake of the Church the only-begotten Son of God became man, as Paul says: *Who spared not his own Son* (Rom. 8:32). He did not spare the Son, that He might spare the Church; He poured out the blood of the Son for the Church. This blood waters it; because of this, the plants cannot wither, nor do they shed their leaves. It is not subject to the necessities of the seasons, nor does it serve times, blossoming in leaves in summer, and being stripped in winter. For it is not the necessity of seasons, but the grace of the Spirit that cultivates it; for this reason it is not uprooted. But it is not wonderful that it is not uprooted, but that even with many warring against it, it is not uprooted. How many from the beginning have warred against the Church? When it was a new plant, many things were moved against it. For now, through the grace of God and the power of the Spirit, both pious emperors and generals and all the world are filled with the faith; but in the beginning and at its outset, emperors were given to impiety, generals were impious, edicts of rulers [were issued], altars lit, smoke and savor everywhere. The air was polluted, the earth was defiled, demons were reveling, the devil was dancing, father killed son, son dishonored father; nature was being torn asunder, but piety was not divided. Where now are they who dared to draw up battle lines against the Church? When it was a new plant, it was not harmed: when it has touched the heavens, do you expect to prevail over it? When there were eleven apostles, no one mastered them, but the eleven hauled in so many myriads; now when the sea, and the world, and the desert land, and cities, and all the ends are filled with piety, do you then hope to master it? But you cannot; for Christ has declared: *The gates of hell shall not prevail against it* (Matt. 16:18). It is easier for the heaven to disappear, and the earth to perish, than for the Church to suffer anything. Christ Himself says: *Heaven and earth shall pass away, but my words shall not pass away* (Matt. 24:35). And rightly so; for the word of God is more powerful than heaven itself; for heaven is the work of the Word. God said, *Let there be a heaven*; and the word became a work. Nature ran, and there was nothing hindering it. For He was the Master of nature, both to make it such, and to change it such. I built it, who set up the heavens; but I would not have taken a body above the heavens, that you might learn that the Church is more honorable than both heaven and angels and all creation. For this reason *Heaven and earth shall pass away, but my words shall not pass away*. Let the Jew be present, let the Greek be present. If the words are a boast, let him prove it; if the things said are truth, let him worship the power. Christ said: *Heaven and earth shall pass away, but my words shall not pass away*. What then are His words? Let us set them in the midst, let us see if they have fallen. I do not speak doubting, but silencing the heretic. For this reason, *Heaven and earth shall pass away, but my words shall not pass away*. Which words? *You are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it* (Matt. 16:18). *Upon this rock*. He did not say, "Upon Peter"; for He built His Church not upon the man, but upon his faith. But what was the faith? *You are the Christ*, the Son of the living God (Matt. 16:16). He called the Church a rock, which the floods of waves strike, but it is not shaken. For the Church is tested, but it is not conquered. What is this, "Upon the rock"? Upon the confession of His word. What, do you say, "Upon these stones? Upon these rocks? Upon this lime? Upon this iron?" By no means, He says; for such a structure as this, which is built anywhere, is dissolved by time—

fession, not even demons can overcome. Of this, the martyrs are witnesses, whose sides were flayed, yet they did not lose their faith. O wondrous things! The wall is dug through, yet the treasure is not carried off; the flesh is consumed, yet the faith is not forfeited: such, indeed, is the power of the martyrs. For "Upon this rock I will build my Church, and the gates of hell shall not prevail against it." Observe the accuracy of the words: "The gates of hell shall not prevail against it." Why, they ask, does He not prevent the temptations from attacking the Church? He does not prevent them, so that He may show His power. If no one were to attack her, they could say: "If she were attacked, she would surely be conquered." Therefore He allows her to be attacked, that the victory may not be ascribed to the weakness of the attackers. And "the gates of hell"—He does not say, "shall not hit her," but "shall not prevail against her." She shall be attacked, but not conquered. The Church is tempest-tossed, but not submerged; she is battered by waves, but not overwhelmed; she receives arrows, but is not wounded; she is beset by machines, but the tower is not shaken. And why do I speak of the Church? The fisherman uttered one word, and she stands like an immovable tower. How many tyrants have tried to destroy this word, and have not been able? For it was founded upon the rock. Fix your mind on this: tyrants, Emperors, crowns, sharp swords, the teeth of wild beasts, the threatened terrors of death, frying pans, furnaces: the devil has indeed emptied his own quiver, but he has not devoured the Church. Why? "The gates of hell shall not prevail against it." How many impugners of the Church from the beginning? Where are they now? They have been given over to silence and oblivion, while the Church flourishes. Where is Claudius? Where is Augustus? Where is Nero? Where is Tiberius? They are mere names; no one remembers them. Because they fought against the Church, there is no mention of them; but the Church shines more brightly than the sun. Wherever you go—to the Indians, to the Moors, to the Britons—to the whole world, you will find it: "In the beginning was the Word" (John 1:1). Formerly, places were filled with impiety; but now even the desert is full of piety. Previously, queens used to dance—for in the birthday of Herod, the daughter of Herodias danced (Matt. 14:6)—today, not even a handmaid deems it worthy to do so. In the past, the Persians would marry their own mothers; today, they cherish virginity. In the past, the Goths would kill their fathers; today, they do not hesitate to pour out their own blood for the sake of true religion. Heretofore, even private citizens were impious; today, Emperors and peoples are pious. The Emperor of our day, having laid aside his diadem and taken up the cross, while still of tender age, shows a wisdom worthy of gray hairs, not recognizing imperial office within the church. Outside, there is a bodyguard, but here, divine mysteries; outside, shields, but here, the initiations of the sacred rites: the son of Theodosius and the father of Theodosius. For all these things, let us give thanks to God, to whom be glory and power for ever and ever. Amen.

ON HOLY PENTECOST · SERMON II

The grace of the Spirit has arrived; for He who promised the gift of the Holy Spirit is truthful. The Paraclete has arrived, proclaimed by the Lord Christ; for He who foretold His coming to us cannot lie. It is not a servant who predicts the arrival of a master, but the Lord was the messenger of Him who possesses equal honor with the Master; and the good teacher yields place to the good teacher, or rather, He is nearby even when present, and ascends with the Ascending One, and comes with the Descending One. For the grace of the Trinity is indivisible; and neither did He who ascended depart, nor was He who came ever absent. But the Word of God ascended as man, yet He is present; the Paraclete descended, yet He did not leave the heavens, but reigns with the Father and illuminates the earth. He fulfilled the dispensation, and sent the tongues of all languages to the apostles. A great voice was heard on a sudden; a sound of a vehement wind was produced; the arrival of the Holy Spirit imitated the roar of thunder, for He was coming upon the sons of thunder. "And there appeared to them parted tongues as it were of fire" (Acts 2:3). And that which appeared was terrible, yet that which was happening was desirable: a flame encroaching, yet not burning; a fire settling, yet not consuming; a fire that imparted heavenly wisdom, a fire that was divided into countless languages, a fire divided into the forms of words; a flame that taught the fishermen how to argue, and made the leather-worker a rhetorician. Indeed, the sophists are not to be compared to these. For the former were teachers of one nation only, while these were tutors of the entire world. A Galilean spoke in the language of the Medes; he knew the Parthian; he was not ignorant of the Elamite. He carried the images of all dialects in his mouth. None of the listeners thought him a barbarian, nor did they recoil from hearing words like those of a stranger; but he was heard by every nation as a fellow-tribesman, because he carried the language of the whole world around with him, and we have received the first fruit of piety. For in the construction of the tower, the kinds of voices were divided, and men grew ignorant of one another's languages. And since it was necessary that the concord of the God-opposing purpose be dissipated by ignorance of words, and that those who were working together and badly be separated by the change of tongues, and that they hear of their absurd attempts from [confused] words—so that he who spoke said nothing, and he who heard understood nothing, lest time be spent in vain. What gain is there for you in arrogance? What is the end of such a work? Why do you strive to apprehend Him who cannot be apprehended? Why do you contend to seize heaven itself, when you are not even worthy to enjoy the earth? Why speak of sublime things, when you do not even understand the voice of your neighbor? I divide your voice and language, and I dissolve the work; not that I fear your ascent, nor that I fear for my kingdom, but because I am solicitous for you who labor and grow weary in vain. For not the structure of stones, nor a tower built by many hands, can lead into heaven, but the chariot of divine knowledge, the horses of righteousness, a life purer than light, and the wings of virtue lead on that path. Those people, the divided tongues deterred from their daring, God having thus wisely and mercifully dispensed things. But what He took away from them as being wicked, this He bestowed upon the apostles as being righteous; and He who through language had punished the wicked, through language honored the holy ones; and the ministers of His Word receive forms, not using the gift for display, but receiving the gift for use. It was necessary for the teachers of the world to know the languages of the world. A teacher is surely weak who is not understood by his disciples. But they, as those to whom such great mysteries had been entrusted, necessarily received the knowledge of languages first. For no one can teach anyone mysteries unless he has previously believed; nor can anyone believe unless he grasps what is being said. Hence the grace of the Spirit began, and therefore He issued the miracles of sounds first. "Their sound hath gone forth into all the earth." He was about to...

to embrace the inhabited world, and to be measured by the borders of the earth, and that no one should remain uninstructed, nor pass by until he has been taught. There appeared tongues, divided in the likeness of fire. For the tongues of the apostles were about to work the works of fire and to show a double use; both to burn up the devil and to enlighten those sitting in darkness. Look for me, a fire more gentle than any oil to the faithful; look for me, a tongue more fearful to the devil than any fire; look for me, a tongue burning up the thorns of impiety and bedewing the crops of piety; look for me, twelve disciples taught by one Master; look for me, twelve generals stationed under one King; look for me, twelve bright luminaries rising from one summit; look for me, twelve pure rays proceeding from one sun; look for me, twelve lamps lighted from one spark; look for me, twelve shoots sprouted from one living vine; look for me, twelve baskets filled from one table; look for me, twelve rivers flowing from one fountain; look for me, twelve tongues speaking from one grace. And do not think that they are drunk, nor that they are full of must, nor insult the gift in disbelief, nor imitate the accursed, nor call the operation of the Spirit drunkenness. Drunkenness, indeed, does not know how to bestow kinds of tongues, but rather binds even the speech that each one has, and makes him deranged, and cuts short the course of words, and, as if walking in darkness among stones, he stumbles for the speakers; and it disturbs the mind, and creates a fantasy, and clips syllables. And drunkenness is a dream of one awake, and a vision of one not sleeping, and a thirsting madness, and a hungry demon, and a devil sitting in wine, and a robber lying in wait at banquets, and burning up the reason with undiluted wine, and preparing a deadly poison for the disheartened soul. These are the things that drunkenness is accustomed to cause. These are the things the impious used to slander the apostles with; and it is no wonder. The sober used to seem drunk to the Jews; for they had been reared on the insults of the saints, and they used to mock the prophets as drunkards. And if they deny it, let us say to them: "Is it not so, O sons of Israel," says the Lord, "that you were giving drink to my sanctified ones, and you were commanding the prophets, saying: 'Do not prophesy'?" I myself, indeed, confess that they were drunk, but not with the drunkenness of which you speak, but with that more divine and intellectual one, of which he who has drunk is filled with wisdom, of which he who has drunk is pierced in his mind, of which he who has drunk is awake and sober toward virtue, of which he who has drunk learns to love God, of which he who has drunk shall never thirst for ever, of which he who has drunk becomes mad with Paul, and ventures against every fire and iron, and leaps into dangers, and welcomes every calamity as joy, and glories in reproaches as in compliments, and prides himself on insults as on praises, and boasts of chains for the sake of the Savior as if they were royal crowns. This is the cup that made the apostles drunk; this is the chalice that the disciples of the Savior drank, and they were made drunk with the most beautiful drunkenness, and were filled with the holy table, and they say with the blessed David: "Thou hast prepared a table before me, opposite those who afflict me; Thou hast anointed my head with oil, and Thy cup which makes me drunk is as the most excellent, and Thy mercy shall follow me all the days of my life." For he who drinks from this cup is sober in Christ, but seems drunk to the senseless, as he thinks the thoughts of the Savior. This is the cup that the Master Christ mixed for us from His blood, and He invited many guests to us, and invited countless of the evangelical fish, and filled Peter’s net, and the things of the vision became paradoxical for him, and the storm made his fishing more brilliant; and those whom he did not hunt by persuading, he captured when they were in fear, as lightning assisted him for the catch. But let no one call this an insolence of the new flock, if they were hunted by lightning; for Christ is accustomed to bridle the kicking colts by lightning. And whoever knows the calling of the blessed Paul, rejoices with Paul in having been called, and having beheld the Master Christ through lightning, he becomes a disciple of Christ. To Him be glory unto the ages of ages. Amen.

ON THE HOLY PENTECOST. SERMON III.

This grace, which today has distributed tongues, does not permit me to fear because of the poverty of my tongue, grace which appointed the unlearned as teachers to the world, which ordained fishermen as orators, having shamed the wise of the world with spontaneous wisdom. For from where else did the herds of men, ill with idolatry, run to piety? From where did they learn to change the lordship of demons? From where did a small number of disciples struggle against the phalanxes of men and demons together, unless they had been armed with the fire of the Godhead? Today the springs of grace gushed forth through the fire, and a flame running through the breezes, which the Spirit breathed. As Christ was proclaiming this grace to the disciples, He said: "I will not leave you orphans; the Father will send you another Advocate." For the ascension of the Master to heaven guarantees the descent of the Spirit from heaven. For it was necessary that those who had welcomed Jesus should also welcome the arrival of the Spirit, so that the teachings of the knowledge of God might run toward a more perfect ascension. Jesus, therefore, having taken the human nature, and having donned the form familiar to men, raised mankind toward the reception of the Spirit. For, He says, "I have many things to say, but you cannot bear them. But when the Advocate comes, the Spirit of truth, He will guide you into all the truth." He will come after me, He who is the same in essence as I; He will arrive to you, He who from the Father is a rival in essence to the Father. Therefore, they were evangelized by words; they learned by deeds; of those things for which they had received the promise, they awaited the experience. "When the day of Pentecost was being fulfilled" (Acts 2. 1). There was a short space of time in the midst between the ascension and the descent of the Spirit; the promise of the Savior was receiving its fulfillment in deeds. The choir of the apostles, therefore, having grasped the Master's promise as if it were a certain anchor, was awaiting the presence of the Spirit. Since the course of the days had ascended to the fiftieth number, when the cycle of the seven weeks, according to the ordinance of the law, turning itself around, is bounded by festivals on both sides, then, therefore, the descent of the Spirit takes place. But He did not take hold of flesh, as the Son did, nor was He manifested in a human form, nor, as in the streams of the Jordan, did the form of the dove indicate the presence of the Spirit. For the Master's essence appears as He wills. But a thunder as a trumpet sounded from heaven, overcoming every faculty of hearing with its resonance, and a flying flame produced fiery tongues; the division of the fire became the mother of tongues; tongues divided were sitting upon the heads of the disciples.

^A Such, then, is the manner of the manifestation of the Spirit. It is said that this day is distinguished from others; for the feast did not happen without its own cause, nor did it receive the coming of the fifth day without the descent. Why? These alone are the popular feasts among the Jews. The first is, of course, the Passover, during which they sacrifice the sheep, and having recognized the true Lamb, they honor the type while lacking the prototype; for they pursued the shadow, and because of the shadow they missed the reality, and in being bereft of the shadow, they missed the arrival of the reality. The second is that which follows Pentecost, taking its name from the interval of the Spirit-filled period. ^B To these shadows, the desert is the imitation. These solemnities necessarily gathered the Jews into one city. Since, therefore, in the former one the cross was fixed, the passion was exalted, and the entire nation of the Jews was the spectator; and as they willfully ignored, did not believe, hid, and slandered the miracle of the resurrection: after the first, in which all the tribes of the Jews were gathered to the same place according to the precept of the Law, grace, observant of the time, is poured out upon the disciples and turns the eyes and ears of all toward itself, so that, being poured out upon the disciples of Christ, it might testify that He Himself had risen; and if they did not believe that Christ had risen, they might see the gifts being sent from heaven, and might be spectators of celestial miracles. The sound of thunder was present, and fire from heaven and divine virtue testified to the coming of the Spirit. Thus, just as once upon Mount Sinai a flame was stirred, and Moses in the midst of fire was instituted to give the Law. Another flame now, of a more sublime fire, has flown and settled upon the summits of the apostles. For He who then moved Moses to give laws to the Hebrews, has now brought these forth for the salvation of the nations; wherefore the memory of ancient miracles was mingled with the new; and again the fire stands in the midst, so that it might be proved by the likeness of the spectacle that He is the same God, who provides faith by the miracles present. ^C Grace is distributed into the figures of tongues, so that it might make those who receive them teachers, so that walking in fire, they might be masters of the world. Since once there was one voice and one language for all, the bold construction of a tower brought about the division of tongues; and the battle of tongues quieted the war that had been undertaken against the heavens; and countless tongues sent forth with countless sounds terrified, but found no single audition nodding to the sound of the voice; for the divided tongue had also divided opinions, and the loosened tongue had bound hands. Now, however, grace, divided into tongues, has gathered mouths into the language of each, extending the ends of doctrine and opening many paths of faith. O stupendous miracles! The apostle was speaking, and the Indian was being taught; the Hebrew was speaking, and the barbarian was being instructed; grace was being poured out through a sound, and the hearing perceived the Word; the Goths knew the voice, and the Ethiopians recognized the language; the Persians marveled at the speaker, and barbarian peoples were irrigated by one language; as much as nature was multiplied by race, so much did grace become rich in tongues. The nature of fire, when divided, multiplies its operation. ^D For the riches of grace are a fountain of light. And again, the nature of fire, while it reaches high, is not diminished, but while it is shared, it increases; thus also grace, having been poured out, multiplies its streams. One lantern that produces six hundred torches, all of which shine brilliantly, and the radiance of the light does not withdraw; thus the grace of the Spirit proceeding from others into others both fills them and them from whom it proceeds. Therefore grace first came upon the apostles, and taking them as a citadel, and through them overflowing onto the faithful, it fills all things; for the streams of grace are not contracted. The fire, therefore, flew as a tongue; every disciple was a receptacle of a thousand tongues, and they addressed those present, setting themselves toward the contests of preaching. Those who were present at the miracle constituted a theater; the multitude of auditors differing in race was present, nor was the apostolic tongue lacking, which would preach to each in his own words. For as if receiving a voice through the touch of fire in a certain dye, they were receiving knowledge not born of time; faith was being taught, grace was for admiration, God was being known; but the Jew was mocking, and was incriminating the miracle as being drunkenness, and was saying that the mystery of grace was the work of new wine. "They are full of must," he says. O ungrateful mind innate to the Jews! Consider the time, O Jew, and restrain your slandering tongue. Where is there must now, with the harvest time approaching? With spring having just dawned, why talk of must? Reflect on the season of the year with yourself, and bridle your tongue. What, therefore, did Peter, who held the primacy in the Spirit, who abounded in grace, who was filled with fire? He uses his tongue to defend the tongues. "For not, as you estimate, are these drunk (Acts 2:18); but this is that which was said by Joel the prophet: I will pour out of my Spirit (Joel 2:28)." The prophet announces a sea of graces. "I will pour out," he says, "of my Spirit." But were the streams then held back? Or is the gift circumscribed only to the Jews? Not at all. "I will pour out," he says, "upon all flesh." When you have learned the prediction, see the outcome. The tongue of the Spirit anticipated the prophetic tongue. Let us pray that a drop of this grace be poured into us, so that keeping the memory of the miracles, we may harvest the profit of grace; for the gift is easily sent, if the will is to be found. For it is God Himself who works all things in all; to Him be power and dominion unto the infinite ages of ages. Amen.

813 SPURIA. AD HOMILIAM DE SPIRITU SANCTO 814 Savilius, in his Notes, p. 815, expressed a judgment of this kind concerning the discourse on the Holy Spirit: "Photius acknowledges this homily in his *Bibliotheca*, p. 841; it is transcribed from the Royal Library of Paris. It is either by Chrysostom, or, as I rather think, by some other person from that learned antiquity. For the style is more concise, and frequent forms of speaking are used that are not customary for our John. Certainly the diversity of style is so great that Fronto Ducæus has rightly banished it among the spurious works. For this orator is entirely lean and uses a constrained kind of speech; so that no one has ever seemed to me more unlike Chrysostom. Therefore, Photius wrongly enumerated it among the genuine works of the holy doctor, just as he also adopted many other works." But I am pleased to translate into Latin that epitome of this discourse which he himself composed in chapter 77, which without doubt will not displease the reader. "The first homily of Chrysostom on the Holy Spirit was read, the beginning of which is, *Yesterday, O Christ-loving ones*. The false Christs spoke from themselves, not from the Law, not from the prophets; but from their own sense and impulse. The Savior, however, did not depart from the Law, did not abandon the prophets; but said at one time, *Well did Isaiah prophesy* (Matt. 15:7); and at another time, *Is it not written in your law?* (John 10:34), and six hundred similar things. Because, therefore, those who came before Christ, and craftily and fraudulently presumed to impose his name upon themselves, did not bring forth their errors from the Sacred Scriptures, but from their own arrogance: the Savior said, *I do not speak from myself* (John 14:10), just as they do. For to speak from oneself is to speak outside of the Sacred Scriptures. But that it is the custom of false-Christs and false-prophets to speak from themselves, God himself teaches through the prophet Ezekiel: *I did not send them, they spoke from themselves, they speak from their own heart* (Ezek. 13:3, 6). Since, therefore, the false-prophets preached from their own sense, in order to remove that suspicion from himself; for the ungrateful nation of the Jews slandered him as a deceiver who would lead the world into error; he therefore said: *I do not speak from myself*, but from the Law, from the prophets: *Whatever I heard from the Father* (John 8:38) in the Law, in the prophets: He speaks in the person of the flesh in such a way as to drive away that impious suspicion: *But you, whatever you have heard from your father the devil* (John 8:44). For that which belongs to a father is the lot and inheritance of the sons: and therefore those things that pertain to him descend to his heirs: so that it is found to be one and the same thing, to collapse into the same, to speak from themselves and to speak from their father the devil. Just as Christ, arriving, became the fullness of the Law and the prophets: so too the Spirit is the fullness of the Gospel. Christ, arriving, confirmed those things which had been spoken by the Father in the Law and in the prophets. Therefore Paul says (Rom. 10:4), *Christ is the fullness of the Law*. The Holy Spirit, arriving, fulfilled those things which were of the Gospel. Whatever things are in the doctrine of Christ, these the Spirit fulfills; whatever things, however, are in the doctrine of the Law, [797]

ST. JOHN CHRYSOSTOM'S SERMON ON THE HOLY SPIRIT

815 SPURIA. as water spring forth from a fountain: just as it is also said concerning paradise: "But a river went out from Eden" (Gen. 2. 10); it proceeds and springs forth. The Father is called the fountain of living water, according to the prophet Jeremiah: "Be astonished, O heaven, at this, and be horribly afraid, be very desolate, saith the Lord. For my people have committed two evils; they have forsaken me the fountain of living waters" (Jer. 2. 12, 13). The divine discourse, defining the Father as the fountain of water, introduces from the fountain of life the living water that proceeds: "Which proceedeth from the Father" (John 15. 26). What proceeds? The Holy Spirit. In what manner? Like water from a fountain. From whence comes it that the Holy Spirit is called water? The Savior says: "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water" (John 7. 38): and interpreting this, the evangelist adds: "But this spake he of the Spirit, which they that believe on him should receive" (Ibid. v. 39). If, therefore, the evangelist John, declaring the Holy Spirit, said living water, and the Father says, "Me they have forsaken, the fountain of living water"; the fountain of the Spirit is the Father, and for this reason He also proceeds from the Father. It is said, therefore (let it be permitted to repeat), the Spirit of God, and the Spirit who is from God, the Spirit of the Father, and the Spirit who proceeds from the Father. Isaiah testifies to the Spirit of the Lord in the person of Christ: "The Spirit of the Lord is upon me; because he hath anointed me" (Isai. 61. 1). And Paul: "Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty" (2 Cor. 3. 17). If where the Spirit arrives, there is liberty, is He Himself a slave? If He looses the yoke of servitude from those whom the Holy Spirit approaches, and provides them with the character of liberty: how is He Himself a slave? How does He bestow what He does not have? How, since He Himself is a slave, does He gift liberty? Have you not heard Paul saying, "For the law of the Spirit of life in Christ Jesus hath made me free" (Rom. 8. 2)? Does the Spirit render those free who are servants, He who does not have liberty by His own nature? For if He were created, and made a slave, He would not render them free. ^B Do not let yourselves be deceived, O heretics. I do not call Him a slave, nor a creature; this is a new heresy. There is a danger that they might introduce three principles: the uncreated, the created, and another I know not how to call. The Spirit of God, the Spirit who is from God; the Spirit of the Father, the Spirit who proceeds from the Father; the Spirit of the Lord, the Spirit of the Son. That you are sons, the Apostle says, "God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father" (Gal. 4. 6). Behold, the Spirit Himself of the Son. In another place, Paul again calls Him the Spirit of Christ: "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of Christ dwell in you" (Rom. 8. 9). I beseech you, pay attention to this holy connection. Paul introduces a kind of holy and living chain from a triple power, joining the nature as inseparable, and indicating one virtue in diverse names: "But ye," he says, "are not in the flesh, but in the Spirit." Behold the Spirit. "If so be that the Spirit of God dwell in you." See the Spirit of God. "Now if any man have not the Spirit of Christ" (Ibid.). And indeed it was necessary to say, "if any man have not the Spirit of God": but he said, "the Spirit of Christ"; he mentioned the Spirit of God, and adds the Spirit of Christ. "Now if any man have not the Spirit of Christ, he is none of his." In truth, he said this to show that if it is the Spirit, it is also Christ; and that it is the same thing, that Christ is present and the Spirit is present, and it is the same thing to say the Spirit of God and the Spirit of Christ. There is therefore the Holy Spirit, the Spirit of truth: as if one were to say the Spirit of the Son; because the Savior says, "I am the truth" (John 14. 6). He is called the Spirit of truth who is the Spirit of the Son, as Paul says: "God hath sent forth the Spirit of his Son" (Gal. 4. 6). There is, therefore, also the Spirit of the Son, and the Spirit of Him who raised Jesus Christ. And hear Paul himself saying: "But if the Spirit of him that raised up Jesus Christ dwell in you" (Rom. 8. 11). ^C But there are also other names, not appropriate to the nature of the holy and adorable Spirit, but to the operation. The discourse is profound, and has need of attentive, fortified, and faithful ears. He is called again the Spirit of life; because the Savior says, "I am the truth and the life" (John 14. 6). He is called the Spirit of life, as also Paul says: "The law of the Spirit of life" (Rom. 8. 2). These names are of the same authority and of the same nature. But there are other names which are not ascribed to the Holy Spirit, but to His virtue and operation; as are His gifts. I say this, and declare the meaning beforehand, intending to subjoin the testimony afterward. When the Holy Spirit gives, by the prayers of the saints, to me or to any other Christian, sanctification, and I receive the gift, so that I have both body and soul holy, the gift conferred upon me is called the Spirit of sanctification, that is, a charism. If the Holy Spirit gives a gift to anyone who does not have wisdom, or does not have understanding, but gives him only faith, such as are many who have gifts, so that they believe the Scriptures, who are ignorant of the Scriptures, though they believe them, that gift is called the Spirit of faith. If one receives the virtue and gift from the Holy Spirit to believe the promise of the good things that are given in the future age, he receives the Spirit of promise. If one receives also the gift of wisdom, it is called the gift of the Spirit of wisdom. And everywhere the gifts of the Spirit are called Spirit. Pay attention diligently, while we declare the speculations to you in figure, in part. Let us come, therefore, to the demonstrations. When someone has the gift of charity, he is said to have the Spirit of charity. When someone has received the gift of martyrdom, he is said to have the Spirit of virtue, that is, a gift. Since that which is given is the Holy Spirit, it is also called by the same name as He who gives. Therefore Paul says: "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption" (Rom. 8. 15). And again: "For God hath not given us the spirit of fear, but the Spirit of power and of love and of a sound mind" (2 Tim. 1. 7). He teaches the Spirit here as a gift, just as when he says: "Ye were sealed with that holy Spirit of promise" (Ephes. 1. 13). Where is the Spirit of promise written? Paul says: "Having the same Spirit of faith and of promise, that is, the grace of the Spirit" (2 Cor. 4. 13). Behold, therefore, the Spirit of faith, and the Spirit of promise. If anyone is meek and humble in heart, he has received the gift of meekness: and it is a gift of God. And Paul says this: "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness" (Gal. 6. 1), that is, in the charism of the gift of meekness: "Considering thyself," he says, "lest thou also be tempted." Behold the Spirit of meekness. To another is given the sanctification of soul and body, and it is called the Spirit of sanctification, as that man says: "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he had promised afore by his prophets according to the Spirit of holiness" (Rom. 1. 1 - 4). He said this in a reversed order; but the sense is thus: Paul who was made an apostle according to the Spirit of holiness. For many have thought, clinging to the first word as it lies (that it should be understood thus): who was predestinated the Son of God according to the Spirit of holiness. But it is not so; but, Paul ordained an apostle according to the Spirit of holiness. And when was he ordained? By the resurrection of Jesus Christ. Since some indeed were apostles before the passion, but he after the resurrection, and therefore it is said, "according to the Spirit of holiness." And another thing I say: When we all begin at the time of the holy mysteries to say, "Our Father who art in heaven" (Matt. 6. 9): we have received the gift of the Spirit of adoption, that is, the gift of the Holy Spirit. He is called the Spirit of emulation, as Paul says: "Forasmuch as ye are zealous of spiritual gifts" (1 Cor. 14. 12), that is, you have an emulation for spiritual gifts. "Forasmuch as ye are zealous of" [the] Spirits, that is, of the gifts. And, "And yet show I unto you a more excellent way" (1 Cor. 12. 31). "Though I speak with the tongues of men and of angels, and have not charity, I am nothing."

817 SPURIA. let us all begin at the hour of our initiation to say, "Our Father who art in heaven," we have received a gift of the Spirit of adoption, that is, the charism of the Holy Spirit. It is called the Spirit of zeal, as Paul says, "Since you are also zealous for spiritual gifts," that is, you have zeal for spiritual charisms. "Since you are zealous for spiritual gifts," that is, for charisms. And, "I still show you a more excellent way. If I speak with the tongues of men and angels, but have not love, I am nothing," that is, love is greater than every charism. ^A

3. But let us return to the proposed subject. Isaiah comes again; for the same Spirit speaks through all. Just as Paul said Spirit of life, Spirit of love, Spirit of power, Spirit of self-control, Spirit of promise, Spirit of faith, Spirit of gentleness, Spirit of adoption, so too the blessed Isaiah says, "There shall come forth from the root of Jesse a rod," that is, the royal one of the Savior. For he calls "rod" a royal symbol, as David says, "A rod of uprightness is the rod of your kingdom." "A rod shall come forth from the root of Jesse, and a flower shall rise up from it, and the Spirit of God shall rest upon him." ^B Here is the name of the nature of the Spirit himself, and then his charisms: Spirit of wisdom and understanding, Spirit of counsel and power, Spirit of knowledge, Spirit of piety, Spirit of the fear of God. As if unfolding Scripture, whether you are the believer, or another Christian, if the meaning is hidden and obscure, and the Holy Spirit gives so that the hidden meanings may be revealed, one has received the Spirit of revelation, that is, a charism revealing the depths. Whence the Apostle, wishing those who learn piety to understand the things of the Scriptures, says, "I pray to God that he may give you the Spirit of wisdom and revelation in knowledge, the eyes of your heart being enlightened." Do you see the Spirit of revelation? But let us return to the proposed subject. Where it is necessary to learn the depths, it is called the Spirit of revelation; where it is necessary to have love, it is called the Spirit of love; where it is necessary for the teacher to speak clearly, it is called the Spirit of wisdom; where it is necessary for the hearer to understand wisely, it is called the Spirit of understanding. The Spirit of wisdom is given to those who teach, the Spirit of understanding to the hearers. I preach; but you know how to understand, though not to teach; which is called a charism of wisdom because of the teaching. ^C Wishing to show that just as God sends the word of wisdom to the one teaching, so he also sends the gift of understanding to the one learning, in order that he may understand the things of God, he says: "A preaching mouth has the grace of wisdom, a learning heart has the grace of understanding." Wisdom is a weapon of the mouth; understanding is a weapon of the heart. For this reason David says, "My mouth shall speak wisdom, and the meditation of my heart understanding." Another has not received a charism of teaching, but has received a charism to give advice and good and wonderful counsel. Sometimes the teacher does not know how to give advice; for he has not received it; for one does not receive everything, lest someone think the charism is a nature. One person receives the charism of teaching; and lest he be puffed up, he is found failing in the counsel of practical matters; and another, being unable to teach, counsels well; and he who lends to others is found borrowing elsewhere. Whence this? Now I shall provide proof, that he who has received the charism of teaching is in need of another's counsel. Moses received the Spirit of wisdom, of legislation, of teaching; he took it upon himself to judge every day. Jethro his father-in-law comes, counseling him, and says: "You cannot suffice for so great a people alone, such that you judge them; for with destruction will you be destroyed, if you do this." But what? "Establish," he says, "tens, fifties, hundreds, and thousands, so that the matters exceeding the leader of ten may refer ^D to the leader of fifty; and the matters exceeding the leader of fifty may refer to the leader of one hundred, and the matters exceeding the leader of one hundred may refer to the leader of one thousand, and the matters exceeding the leader of one thousand may refer to you, and the matters exceeding you you shall refer to God." If, he says, there is any heavy word, they shall refer it to you; but if anything is heavy for you, you shall refer it to God. And the lawgiver, being wise, accepted the advice of a layman; and the advice became law, and an image of things to come. Since Jethro, the father-in-law of Moses, was a priest of idols; but after these things he condemned the error, and learned the truth, and became an image of the Church of the nations, in that the understanding of the nations transcends the wisdom of the law, not in being Gentile, but in repenting. For when was the advice of Jethro accepted? Not while he was a priest, but after he knew God. For when he saw the works of God, and Moses narrated to him the wonders in Egypt, he says: "Now I have known (behold repentance) that the Lord your God is great above all gods." From the time, therefore, that he knew the truth, he received a charism of good counsel.

4. But let us return to the proposed subject. The teacher received the Spirit of wisdom, the one being taught the Spirit of understanding, so that he might understand. For this reason Isaiah ascribes the wisdom to the one speaking, the understanding to the one listening, and he says, "A wise architect, and an understanding hearer." The Spirit of counsel is given to the one giving advice, the Spirit of power to the one who receives the advice; the advisor receives a charism to say something useful; the one who receives the advice receives a charism to accomplish the benefit. The Spirit of the fear of God. Each of these charisms was given according to the proposed need. Indeed, when the tabernacle was being constructed under Moses in the wilderness, there was no need there for a teaching gift, but for an architectural gift, as to how they should weave the fine linen, the hyacinth, the scarlet, the purple; God gave a charism of architectural, weaving, textile, goldsmithing, lapidary, and embroidery gift. And why did he give these arts? Because God was building the tabernacle upon the earth. And the tabernacle was an image of heaven and earth; for in six days God made heaven and earth. The tabernacle was being constructed having the form of heaven and earth, and there was need of a gift of the Holy Spirit fitting for the work. For it was not a time of a didactic gift, but of a weaving one, and the others. And God says: "Behold I have called by name Bezalel from the tribe of Judah, and I have filled him with divine Spirit, a Spirit of wisdom, and of knowledge, and of perception; wisdom, in order to propose to the workers how to work or to do this; knowledge, that he might assemble; perception, that he might understand, regarding the words of God, what power they have." Elsewhere God promises to give a charism of philanthropy, and says: "I will pour upon the house of David a Spirit of grace and compassion, that is, a gift of philanthropy." Again he grants a charism of humility. Whence this? The three children in the furnace, because as righteous men they trod upon the flame, but as humble ones they called themselves sinners; because of their surpassing righteousness they trod upon the flame, and made the furnace a dew; they were not puffed up, nor did they say: O how great is the righteousness with us! We conquered nature, we transcended the law; but they act as righteous men, and speak as sinners. For consider. They were treading the flame, and dancing like saints, and confessing like sinners: "We have sinned, we have committed iniquity, we have done wrong. All things whatsoever you have brought upon us, you have done in true judgment; for we have sinned by departing from you, and have not heard your commandments, that it might be well with us." Since, therefore, being righteous they humbled themselves, they received a Spirit of lowliness, a charism of humility.

Spirit, Spirit of the Father, Spirit of the Son, Spirit of Christ, Spirit of Him who raised Christ, Spirit of life, Spirit of truth. Then the gifts: Spirit of power, Spirit of charity, Spirit of temperance, Spirit of promise, Spirit of faith, Spirit of revelation, Spirit of the adoption of sons. When someone receives the grace of judging, he receives the Spirit of judgment, as Isaiah says, And the Lord will purge them with the Spirit of judgment and with the Spirit of burning (Isai. 4:4): he calls the Spirit of judgment and the Spirit of burning a cleansing and purging power. But David asks for a right Spirit, which might direct and lead him into the right way. And again he asks for a principal gift, which might dominate the affections and prevent the soul from being a slave to them. For since the heart of David had been perverted, and he had come from continence to the iniquity of the affections and of pleasure, and because he had not rendered a just judgment regarding the killing of the man, and had become a slave to concupiscence, having fallen into adultery, he asks for a right Spirit, saying: Renew [it] in my vitals; and cast me not, he says, from thy face: and restore to me the joy of thy salvation, and confirm me with a principal Spirit (Ps. 50:10-12): that is, with the gift by which I may dominate the affections and restrain the pleasures.

Chapter 5: How the Macedonian heretics adulterated the true meaning of the Scriptures; the argument of the Macedonians

These things have been said by us regarding the divine majesty of the Holy Spirit and the diversity of His operations. But the heretics, while ignoring the Spirit itself, when He says "Spirit of sanctification" or "of promise," say that these commemorate gifts: they refer this to the nature, saying that God gave [it] and bestowed the Holy Spirit. "You saw," they say, "that it is a gift of God?" They read the things that pertained to the gift and referred them to the nature; whereas it was necessary to understand which names pertained to the nature and which gifts signified grace: they were hucksters of an adulterated truth, they confounded all things, they subverted themselves, they fell away from the truth. Their foolish heart was darkened: professing themselves to be wise, they became fools (Rom. 1:21-22). Therefore they went in: "Since you raise questions about the Spirit, and teach from the Scriptures, and wish to have the Scriptures as witnesses: moved by the Scriptures themselves, we speak of those very things which the Savior said about the Holy Spirit." What, therefore, does He say? When the Paraclete shall have come, the Spirit of truth who proceedeth from the Father, he shall lead you into all truth: for he shall not speak of himself, but whatsoever he shall hear, he shall speak, and he shall announce to you what things to come are: he shall glorify me; because he shall receive of mine, and he shall announce to you (John 15:26). "You saw," he says, "how he does not speak from himself, but receives from him?" The authority of the Spirit cannot be demonstrated. "Did he not demonstrate," he says, "that he is subject to the power of the Son, and borrows from him, and provides to others?" Attend diligently. As often as some statement appears obscure to you, do not immediately fly to the wording, but wait for the end of the sentence. Do you not see, when houses are being built, how everything is confused—lime, stones, wood—and every thing appears mixed in your eyes, but to the craftsman everything fits well? For he knows at what time this confused [material] in this place, that in another, should fit together: and what things now dispersed might finish the beauty of the building by conforming to a certain harmony. Therefore, when you see [one] speaking of moving from this to that, and from that to this, think that he is preparing the materials for himself: for when I join the materials, then I show how well they agree. The nature of the Son and of the Spirit is one, one the power, one the truth, one the life, one the wisdom. But from that time when the Savior deigned to assume our nature, He is filled with the Holy Spirit: not that He is inferior to the Holy Spirit, but because the flesh has need of the human shape, so that it might receive the advent of the Spirit; not that God the Word could not sanctify the creature which He assumed. For if you allow this argument, the Son will be superfluous: for the Father was sufficient to sanctify the flesh. Does the Father, therefore, as if infirm, assume the Son? Does the Son, as if infirm, assume the Spirit? But because it is one nature, which performs all things in all, the Father performs some things, and is received in all nature; but the Son [performs] other things, and passes into all nature; but the Spirit [performs] other things, and is received in all nature. When, therefore, the nature is considered according to itself, it is equal and the same, full of lordly power and admirable authority, neither needy, nor imperfect, it does not progress, it is not diminished, it does not receive augmentations, it is not attenuated. When, however, God the Word assumed our flesh, He made it in the human manner, so that as one of the prophets or apostles it might receive the Holy Spirit. We said before, not that the divinity of the Son is insufficient, but that the perfect cognition of the Trinity might be shown in that workmanship. The flesh of the Lord followed the Holy Spirit, and then the Savior willed to render the flesh which He assumed proper to the Holy Spirit: so that whatsoever Christ was doing according to the flesh might be ascribed to the Holy Spirit, who dwelt in Him as in a holy human temple. For man [was assumed] on our account, but God on account of Himself; God on account of Himself, but man on account of His love toward men. He cast out demons; and He willed the fugation of the demons to be ascribed to the Holy Spirit, and said: If, however, I in the Holy Spirit cast out demons (Matt. 12:28). He did not say, "In God the Word," but ascribes [it] to the Spirit, as a holy man deigned by the Holy Spirit. Certainly, when He entered the temple, He took the prophet Isaiah, and read: He read, indeed, those things which were written about Himself: And as he unrolled the book, he said: The Spirit of the Lord [is] upon me (Luke 4:17-18). Do these things, therefore, befit God the Word? God says, "The Spirit of the Lord [is] upon me." It cannot be denied that the person of a man is speaking. The Spirit of the Lord [is] upon me, because he anointed me (Isai. 61:1). By the Holy Spirit, he says, I have been anointed. Therefore Peter says, "Jesus of Nazareth, whom God anointed with the Holy Spirit and power (Acts 10:38)." Those things are assumed into the preparation of that statement, "He shall receive of mine" (John 16:14): for we are not carried from other things into other things, but, as I said, I dispose the materials, so that you might weave the connection. He was deigned the Holy Spirit, He was baptized in the Jordan; and John says: I saw the heavens opened, and the Spirit of God descending as a dove, and remaining upon him (John 1:32). Did you see how, in a human manner, He receives the Holy Spirit? No one is so impious as to believe that the divinity receives the Spirit. John the Baptist says: There stood one in your midst, whom you ignore, and I knew him not: but he who sent me to baptize in water, he said to me: Upon whom you see the Holy Spirit descending as a dove, and remaining upon him, this is my Son (John 1:33). [Of Him] Isaiah [said]: The Spirit of the Lord [is] upon me (Isai. 61:1). The flesh was baptized, and immediately having been baptized, He ascended from the water, and was led by the Spirit into the desert. The flesh was led, and had the Holy Spirit as it were [as] a pedagogue. Why was He led? So that He might give us a figure: just as my flesh is not led by concupiscences, but is led by the Spirit, so also you ought [to be]. Therefore also Paul: If, however, by the Spirit of God you are led, you are no longer in the flesh (Gal. 5:18); and "Whosoever are led by the Spirit of God, they are not under the law (Rom. 8:14)." The flesh of Christ is led; let us also be led. For on this account He assumes all things into Himself, so that He might leave an example to us. He was led by the Spirit, so that He might be tempted (Matt. 4:1), and He conquered the devil; not the deity: for it would be an insult to the deity to say, "I conquered." For God is never conquered, nor does He conquer, but He always prevails and dominates. For if He were to conquer at all, it would be possible for Him also to be conquered. But He who always dominates is omnipotent, and neither do the subjects tumult against Him, nor does He prevail against the exertion and labor of His own subjects. If, therefore, the lordly flesh, and the lordly workmanship, the new heavenly man, the new germ, which blossomed by a new birth, received the Holy Spirit, you have the testimonies that the Spirit arrived from heaven: and that He was led by the Spirit, so that He might conquer the devil. The image of Adam which in the beginning...

the Holy Spirit, that what was spoken by Isaiah might be fulfilled: "The Spirit of the Lord is upon me." His flesh was baptized, and immediately upon being baptized He went up from the water, and was led by the Spirit into the desert. He was led, and the flesh had the Holy Spirit as its guide. Why was He led? To give us a pattern, that just as my flesh is not led by desires, but is led by the Spirit, so you also ought to be. Therefore Paul also says: "But if you are led by the Spirit of God, you are no longer in the flesh" (Rom. 8. 14); and, "As many as are led by the Spirit of God, they are not under the law" (Rom. 8. 14). The flesh of Christ is led; let us also be led. For this reason He takes all things upon Himself, that He might leave us a pattern. He was led by the Spirit to be tempted, and He overcame the devil; not the Godhead, for it would have been an insult to the Godhead to say, "I have overcome." For God is never defeated, nor does He finally overcome, but He always reigns. If He accepts victory, it is entirely possible for Him also to be defeated. But He who always reigns is the Almighty, and is neither attacked by those whom He rules, nor is He overcome by fatigue from those whom He governs. If, therefore, the Master’s flesh, the Lord’s own creation, the strange man, the heavenly one, the new shoot, that which blossomed from the strange womb, receives the Holy Spirit, you have the testimonies that the Spirit descended from heaven, that the Spirit led Him to victory over the devil. The image of Adam, which had been deceived in the beginning, that it might finally conquer, the strange man entered, escorted by the power of the Spirit. For this reason, just as He said, "He was led by the Spirit into the desert to be tempted," so when He returned as a victor, it says: "And Jesus returned in the power of the Spirit from the desert" (Luke 4. 14). The flesh, then, possessed the Holy Spirit, not a part of the gifts, as we do, to one wisdom, to another knowledge; but it possessed all the gifts. In truth, I feel anxious and tremble, lest the weakness of language should dull the greatness of what is proclaimed. The Master’s body, then, and the holy flesh, having received the energy of the Holy Spirit, did not receive, as in the case of the apostles and the prophets, one gift or a second. For man is not able to contain all things; therefore Paul says: "Are all apostles? Are all prophets? Do all have gifts of healing?" (1 Cor. 12. 29). For to us the gifts are divided; but in the flesh of Christ all the gifts, all the graces, were according to the essence of the flesh. And observe. He first filled His own temple with every grace. He had the gift to heal diseases, to cast out demons, to raise the dead, to prophesy, to work the things of truth; He could do all things, and possessed the fullness of the gifts, from which the Master’s flesh was filled with all the gifts. But it was necessary for us by all means to receive in part, as from a reservoir, from the Lord’s body, as it was administered also to the apostles and to the prophets from Him. John testified, that in Him is the whole fullness of the Godhead; and Paul: "In Him dwelt all the fullness of the Godhead bodily" (Col. 2. 9). He did not say simply, "In Him dwelt the Godhead," but, "The fullness of the Godhead," that is, the whole gift of the Godhead. And lest anyone think that it dwelt in the Word of God, he says: "In Him dwelt all the fullness of the Godhead bodily." In His flesh was all the fullness of wisdom, understanding, power, signs, of every energy. Finally, we all borrow from the fullness. John the Baptist testifies: "And I did not know Him, but He who sent me to baptize, He said to me, Upon whom you see the Spirit descending and remaining (he did not say, Granting Him one gift, but, Remaining whole), He is the one who baptizes with the Holy Spirit and with fire" (John 1. 33). Then, wishing to show that the Savior did not receive grace as a man, John says: "God does not give the Spirit by measure; the Father loves the Son, and has given all things into His hand" (John 3. 34-35). Where, then, do we receive? "From His fullness we all have received" (John 1. 16). He is the fullness, we are from the fullness. How? From the time He filled the Master’s flesh, from it He drew as from a fountain, and distributed the gift to men. Observe, I pray. He says then: "When the Paraclete comes, the Spirit of truth, He will lead you into all truth, because He will receive from what is mine" (John 16. 13-14). ^C

7. Observe the precision. He did not say, "From me," but, "From what is mine." "From me"—what? "From what is mine He will give to you, but He will receive": He receives, not as one who borrows. But because He filled the fountain as the principle of gifts, He draws from the reservoir, and provides to all from His own. And whence is this, that "to receive" is to receive from His own? Hear. God filled Moses with the Spirit, and Moses says: "I am not able to carry the burden of this people alone; choose another for yourself." God says to him: "Choose seventy elders, and I will take from the Spirit that is in you, and I will give to them" (Num. 11. 14). He did not say, "I will take yours," but, "From the Spirit that is in you, from what is mine I will take." God says: "In those days I will pour out from my Spirit upon all flesh, and they shall prophesy" (Joel 2. 28). If God, receiving from Moses, was "borrowing," then the Spirit, receiving from the Son, was "borrowing." For indeed Moses was a type of Christ; that just as from Moses seventy were generated, so from Christ the inhabited world received the Holy Spirit. "He will receive from what is mine": from those which He administered to me alone, the Lord’s man, He will receive that which gave, which came and remained in me, which anointed me, which sanctified me, which led me into the desert, which returned me a victor. "He will receive from what is mine, and will announce it to you." And that He might show that it was not of the Holy Spirit that He spoke, but of the gifts, He adds, after saying, "He will receive from what is mine," immediately, "All things that the Father has are mine" (John 16. 15). I have received them from the Holy Spirit; for this reason I said: "He will receive from what is mine." Since God sanctified the flesh by the Holy Spirit, and the Father sent the gift of the Spirit into the flesh of Christ, and when the grace came it placed all the gifts in Christ, He says: "He will receive from what is mine, and will announce it to you." What then is, "He will not speak from Himself, but whatever He hears, He will make known to you"? It has been said before this, that it is one thing as regards the Holy Spirit, and another as regards the gift; it is one thing as regards a king, and another as regards the king’s gift. ^D When someone has to deal with many and diverse nations of barbarians, he is at a loss as to where to begin the war. If he engages the war concerning these, another horn arises; if he divides himself into two parts, the forces are split. We are in the midst of the Arians, who reject the glory of Christ, and the Macedonians, who insult the divine glory of the Spirit. If I speak of what belongs to the Son as an accepted fact, as against the Macedonians, the Arian immediately fights: "For about the Son you have convinced, but what are you saying to me about the Spirit?"

8. But since the subject today is the Holy Spirit (for often according to the grace given by Christ we have conquered concerning the Son, and you are witnesses of what has been said, that they were not sophistries of art, but proofs of the Scriptures), I wished even now to establish the argument concerning the Son; for He always has the power shining forth in Himself; but because of the conviction of the heretics who are limping concerning the Spirit, I for the time being keep silent. But it is impossible for the one who limps concerning the Spirit to walk uprightly concerning the Son. Even today you do not persuade a Macedonian to sign to the "consubstantial" according to Nicaea, although they say always: "We hold to that faith"; because it was not explicitly stated concerning the Spirit. For there was no contest, nor was there war. Nevertheless, for the sake of their conviction, I say, it is written: "He will not speak from Himself." Tell the Macedonian, "Is this written also concerning the Son, or rather does He himself say concerning Himself, ‘I do not speak from myself’?"

823 as one who has surrendered everything, just as one knows the power of Christ who searches all things: in fact, I tremble rather than speak, lest the little boat should go into an immense abyss and the Spirit should be wanting. For give me a ship that is prepared, a helmsman, tackle, ropes, anchors, and everything arranged, and if there is nowhere the spirit of the wind, does not every apparatus, however great, cease if the operation of the spirit is missing? ^B So it usually happens, even if there is an ample store of language, and profound thought, and eloquence, and intelligence, if the Holy Spirit is not present to provide the power, everything is empty.

Chapter 9: The argument of the Macedonians is refuted

Why, therefore, did He say concerning Himself, just as He did concerning the Holy Spirit, "I do not speak from myself"? As if we were combatants, we turn aside the contradictor, intending to persuade those who argue against us with sufficient consequences, if indeed they are willing to obey. For we do not lead them by absolute necessity, but let us say so, if perchance they might be persuaded; and do not wonder if I, a man, say this. God says to Ezekiel, "Go to the house of Israel and speak to them, if perchance they listen, if perchance they believe" (Ezech. II, 3, 7). We say these things: "If perchance they listen, if perchance they believe, if perchance they assent." And if they do not assent while we are saying these things, we are blameless. Thus Paul used to teach, and after he taught, he says: "I testify to all that I am clean from the blood of all of you. For I have not shrunk from declaring to you the way of God" (Acts XX, 26, 27). And now I say: Why did the Savior say, "I do not speak from myself," and concerning the Holy Spirit, "He shall not speak from himself"? ^C I beg your charity, let us observe this here. Since there is one Christ, many false Christs have come forth, just as the Savior said: "Many will come in my name, false Christs and false prophets" (Matth. XXIV, 24). Since, therefore, there is one Christ, whom the prophets promised would come, before his arrival certain deceivers appeared, saying: "We are he." Theudas said: "I am"; Judas the Galilean said: "I am"; and they were seducing many (Acts V, 36, 37). The Savior came and said: "All who came before me were thieves and robbers" (John X, 8). Because, therefore, they were the first, being deceivers, and putting on the name of Christ, they attempted to persuade the people that they themselves were Christ, not coming forth into the light at once, but each separately, one indeed offering himself now, another, however, at another time, Christ says: "All who came before me were thieves and robbers; but the sheep did not listen to them" (John X, 8). "My sheep listen to my voice, and they know my voice, and they follow me" (Ibid. v. 27). Those false Christs had therefore come, and they did not teach from the law and from the prophets, but they spoke from themselves and from their own opinion. The Savior came, and did not depart from the law, did not depart from the prophets, but was saying, as in an example: "Well did Isaiah speak" (Matth...). And when the devil approached him, he says to him: "It is written: You shall worship the Lord your God and him only shall you serve" (Matth. IV, 10). Christ came, therefore, according to the flesh, and did not speak from himself, but from the prophets. Therefore, ^D because those who came before Christ did not speak in the name of Christ, nor from the law, nor from the prophets, but from their own opinion, they spoke errors; the Savior says: "I do not speak from myself," as they did (John XIV, 10). For to speak from oneself is to speak outside the law.

So, therefore, we also ought to speak. When you see heretics introducing Aristotelian or Platonic ideas, say: "We do not speak from ourselves; whatever we have heard from Christ, these things we speak." And whence is this, that he who speaks from himself is a false prophet, or that speaking from oneself denotes a false prophet to us? The prophet Ezekiel says: "As I live, says the Lord to the prophets who seduce my people, I did not send them: they spoke from themselves, and they speak from their own heart" (Ezech. XIII, 3, 6, 10). Therefore, because the false prophets preached from themselves, the Savior, purging himself from this suspicion, says: "I do not speak from myself." 824 Whence this thought, that they suspected the Savior was a deceiver? We shall first propose this. At the festival of the Tabernacles the crowds were seeking Jesus, saying: "Where is he?" And there was a diverse voice concerning him; others were saying, "He is good": others were saying, "No, but he seduces the people" (John VII, 12). Did you see how he came under suspicion as a seducer? Likewise, after the holy death of the Savior, the chief priests say to Pilate: "We know, Lord, that that seducer said while still living, 'After three days I will rise again'" (Matth. XXVII, 63). I said these things, therefore, to demonstrate that he was held to be a seducer. Since, therefore, he was held to be a seducer, he says: "I do not speak from myself" (John XIV, 10), but from the law, from the prophets, whatever I heard from the Father (John XV, 15): not according to his divinity did I hear from the Father, in the law and in the prophets. He speaks from the persona of the flesh, so that he may dissolve the error. "I do not speak from myself, but whatever I heard from the Father. But you, whatever you have heard from your father the devil, you speak" (John VIII, 44). And so that he may demonstrate that the devil, when he speaks in some people, performs a lie, he says: "When he speaks a lie, he speaks from his own." "I do not speak from myself" (Ibid.), but from the ^A prophets and the law, for this is the truth. Just as, therefore, the Savior, purging himself from suspicion, says, "I do not speak from myself," like the deceivers, so also the same must be said concerning the Holy Spirit.

According to the word of the Savior, many false prophets and false Christs appear, and one says, "I am he"; and another, "I am he," just as it is written: "Many will come in my name saying: 'I am Christ,' and will seduce many; but do not be seduced" (Luke XXI, 8). Just as, therefore, there were those who suspected that the name of Christ was being usurped by deceivers, so also many were about to feign that they possessed the Holy Spirit, which they did not possess, and to speak. But there, indeed, a man appeared and said, "I am Christ"; here, however, no one dared to say, "I am the Holy Spirit": for he was not arriving with a body, but invisible. He came to Peter, he came to Paul, and it was in confession that they possessed the Spirit of the Lord. Simon comes forth and says: "I have the Spirit." From the appearance no one sees who has, or who does not have: or who possesses an unclean spirit, or who possesses the Holy Spirit (Acts VIII). For if he were visible, he would not have deceived; for he would have been refuted by recognition. Montanus comes, saying: "I have the Holy Spirit." ^B Manichæus comes, saying: "I have the Holy Spirit": but that truly was not open. So that, therefore, more people might not be seduced by the name, since the gift was about to come invisibly, he says: "When the Paraclete comes, the Spirit of truth, who proceeds from the Father, he will make you mindful of my words, and will lead you into all truth: for he will not speak from himself" (John XVI, 13). If you see someone saying, "I have the Holy Spirit," and not speaking evangelical words, but his own words, this person speaks from himself, and the Holy Spirit is not in him. Just as he says concerning Himself, "I do not speak from myself," so that he may dissolve the suspicion of deception, or rather separate the error from the truth, and demonstrate which ones possess the Holy Spirit, and which do not, but feign that they possess it, he says: "He shall not speak from himself." You have heard from me what I handed down. When the invisible Spirit comes, he will speak my words. If you see someone repeating evangelical things, he surely possesses the Holy Spirit. For the Holy Spirit will come, so that he may call back into your memory those things which I taught. If anyone, therefore, of those who say they have the Holy Spirit, says something from himself, and not from the Gospels, do not believe him; follow only my teaching. "He shall not speak from himself." But by this reasoning his arrival indicates who has received the Spirit, and who has not received: if anyone follows the dictates of Christ, he possesses the Holy Spirit. For "No one can say 'Lord Jesus' except in the Holy Spirit" (I Cor. XII, 3). ^C [The one who is] having a name consistent with his error; and he said: "I am the Paraclete," whom the Savior promised to the apostles; "I am the Son of God." Where did you hear in the Gospel [that he is the Paraclete/Son of God]?

be established. But lest they be led astray by the name, since the grace was going to come invisibly, He says: "When the Paraclete comes, the Spirit of truth, who proceeds from the Father, He will remind you of my words, and He will guide you into all truth; for He will not speak on His own authority" (John 15:26; 16:13). If you see anyone saying "I have the Holy Spirit," while not speaking the things of the Gospel but his own things, he speaks on his own authority, and the Holy Spirit is not in him. For just as He says concerning Himself, "I do not speak on my own authority," so that He might dissolve the suspicion of error, or rather that He might separate error from truth and show who has the Holy Spirit and who does not, but only pretends to have Him, He says: "He will not speak on His own authority." You heard from me what I delivered. When the invisible Spirit comes, He will speak my things. If you see someone repeating the things of the Gospel, he truly has the Holy Spirit. For the Spirit comes to remind you of what I taught. If, therefore, any of those who profess to have the Spirit say anything from themselves and not from the Gospels, do not believe them; hold to my teaching. "He will not speak on His own authority." But instead of this, the indwelling that occurs shows who has received the Holy Spirit and who has not: if anyone repeats the things of Christ, he has the Holy Spirit. For "no one can say Jesus is Lord except in the Holy Spirit" (1 Cor. 12:3). ^A There came Manes, truly insane, who has a name befitting his error; and he says: "I am the Paraclete whom the Savior promised to the apostles; I am the Son of God." Where did you hear in the Gospel of Jesus Christ that the sun and moon are creators? Where did Christ say that they draw up souls and lead them away? Where did you read even this? From the fact of not saying the things that are written, but speaking from himself, it is evident that he does not have the Holy Spirit. The Holy Spirit will not speak on His own authority, but whatever He hears, He will announce to you; that is to say, whatever I have spoken, He will confirm. And see the wonderful thing. Just as the Savior by coming became the fullness of the Law and the Prophets, so the Spirit is the fullness of the Gospel. Christ by coming confirmed the things from the Father, the things spoken in the Law and the Prophets. For this reason Paul says: "Christ is the fullness of the law" (Rom. 10:4). The Holy Spirit, having come, filled the things of the Gospel. All that is in the Law, Christ fulfills; all that is in the teaching of Christ, the Spirit fulfills, not as though the Father were imperfect, but just as Christ appeared confirming the things of the Father, so the Holy Spirit appeared confirming the things of the Son. Whence is this? The Savior says to the disciples: "I have many things to say to you, but you cannot bear them now; but when the Holy Spirit comes, He will guide you into all truth, because He will not speak on His own authority; for He fills my things." ^B The Son fulfills the things of the Father, and does not speak on His own authority; the Spirit fulfills the things of the Son, and does not speak on His own authority. But if you hear Him saying, "I will send to you the Holy Spirit," do not interpret this according to the Godhead; for God is not sent. These are names signifying the operation, names hidden and yet shining; hidden in dignity, shining in contemplation; as, for example, everyone sending sends to those places in which he is not present. Suppose me to be the one speaking in this chair; I cannot say to someone: "Come here, I will send you hither"; this is not sending, but asking one to sit with or stand by. But if God is everywhere: "For do I not fill heaven and earth?" He says (Jer. 23:24); where then does He send, who is everywhere? "If I go up to heaven, You are there; if I go down to Hades, You are present; if I take my wings in the morning and dwell at the uttermost parts of the sea; for even there Your hand will guide me" (Ps. 138:8–10). Where then is God who sends? But perhaps He is everywhere, but the one who is sent is not everywhere? "God sent His Son into the world" (John 3:17). Was it as if He were not present in the world? And yet the world is from the Son. For this reason, then, did He come into the world, as if before this He were not in the world? How then does John the evangelist say, "All things were made through Him; He was in the world, and the world was made through Him" (John 1:3, 10)? How then was He sent into the world? Again, if the one sent was sent, and the Sender remained above, and the one sent remained below, how did He say, "And He who sent me is with me" (John 8:29)? ^C 11. I beseech you, pay attention with security, secure the argument. For the heretic can say: "He is with me by His aid," as I also say, "God is with me." He did not say simply that, but what? "The Father who dwells in me" (John 14:10). If He was with Him, and remained in Him, how did that One send, or how was this One sent? For if they came, both came, and no one was sent again, but both remained. If the Father remained above, how does the Son say, "The Father is with me"? If the Sender remained above, how does the Sent one have the Sender with Him? "For I," He said, "am in the Father, and the Father is in me" (John 14:10, 11). How then was He sent, the one who says, "The Father is in me"? How then did He send again? When, therefore, He says, "I will send you the Holy Spirit," it means, the gift of the Spirit; and that you may learn that the gift is sent, but the Spirit is not sent, the Savior says to the apostles: "Stay in Jerusalem, until you are clothed with power from on high, and you will receive power when the Holy Spirit comes upon you" (Luke 24:49). The power that is provided is one thing, and the Spirit who provides it is another. "For one and the same Spirit works all these, distributing to each one individually as He wills" (1 Cor. 12:11). Therefore, you cannot show the Holy Spirit being sent by the naked Godhead. But if I show you the Creator of heaven and earth being sent by the Holy Spirit, what will you do? Either deny Christ and wipe away the Scriptures, or, being a servant of the Scriptures, be subject to the Scriptures. And where, he says, is this said? ^D Hear God saying through the prophet Isaiah, the herald of piety: "Hear me, he says, Jacob and Israel, whom I call; I am God first, and I am after these, and besides me there is no God" (Is. 48:12). Pay attention. For the inquiry rests here. So who is the one who said these things? The Father, or the Son? See how, in the manner of a monarchy, He proclaims the Trinity covertly. "I am God first, and I am after these, and besides me there is no God." Who is it that says these things? The Creator. For He adds: "I with my hand have founded the earth"—see how the Creator speaks—"And my Spirit has established the heavens. I have commanded all the stars; I have raised a king with justice, and all my ways are straight" (Is. 48:13, 15). Having called Himself the Creator and Maker of heaven and earth, He says finally these things: "I have not spoken to you these things from the beginning in secret, nor in a dark place"; having said that "I founded the earth, and I made the heaven; when they were made, I was there; and now the Lord has sent me and His Spirit" (Is. 48:16). He who made the heaven and the earth, who said to the stars, "The Lord has sent me and His Spirit," was begotten according to the Godhead, and sent according to the flesh. The Maker of heaven says: "The Lord has sent me and His Spirit." The heretic takes the sending of the Spirit as an insult. The Father sent, not departing, nor causing to depart; the Son sent the Spirit, not dividing, nor being divided. For this reason the Scripture says: "God," it says, "poured out His Spirit" (Joel 2:28), that is, the gift of the Holy Spirit. The Godhead is not poured out, but the gift. For this reason, that it may be shown that what is poured out is not the Holy Spirit, but the grace of the divine Spirit, David says to Christ: "Grace was poured out upon your lips" (Ps. 44:3). Grace is poured out, not the one who bestows the grace. If, therefore, equal honor is proclaimed, and "from mine" has been clarified, and "will receive from mine" has been interpreted as from a reservoir, let not the heretics have room or opportunity for impiety. Honor the Holy Spirit whom you have received. I have said many times that you have received a fair exchange. Christ received from you your flesh, He gave you His own Spirit.