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
A 1 Yesterday, O Christ-loving ones, the indwelling of the holy and adorable Spirit was celebrated, honored not by human thoughts, but testified to by the Father's power. For the Word of God does not consist of those things which we reason or speak, but it consists of those things by which we are enlightened, and piety is established, and the truth is preached. Only the Word of God, only the teaching of the Holy Spirit, is both the lamp of piety, and the proclamation of the knowledge of God, and the illumination of divine teaching. It is necessary, however, to dwell on the explanation of the holy and adorable Spirit, and to say something more clearly about that holy and glorious power. Again, to use the same words, not from those things which we reason, but from those things by which we are taught, the Holy Spirit—from those things which the divine words teach, or rather from those things which it proclaims about itself, and speaks through the prophets, and carries its own ray through the apostles—is in nature indivisible, inasmuch as it has proceeded from the indivisible and unpartitioned nature. Its name is Holy Spirit, Spirit of truth, Spirit of God, Spirit of the Lord, Spirit of the Father, Spirit of the Son, Spirit of Christ; and Scripture calls it this—or rather it calls itself this—both Spirit of God, and Spirit which is from God. And lest, when we hear "Spirit of God," we should think that "Spirit of God" is said by way of appropriation, Scripture introduces the Holy Spirit and adds to "of God" that which is "from God." B For "of God" is one thing, and "from God" is another. For the heaven and earth are "of God," as having been made by him, but nothing is called "from God" unless it is from his substance. It is called, then, Holy Spirit. For this is the principal and primary appellation, having a more emphatic meaning, and representing the Holy Spirit. C ...the Holy Spirit, Spirit of God. Who calls it Spirit of God? Hear the Savior: *But if I by the Spirit of God cast out demons* (Matt. 12:28). Spirit of God. In order, therefore, as I said before, that no one, upon hearing "Spirit of God," should think that an appropriation is meant, and not a communion of nature, Paul says: *But you have not received the spirit of the world, but the Spirit which is from God* (1 Cor. 2:12). Again, it is called Spirit of the Father, as the Savior says to the holy apostles: *Do not be anxious how or what you should speak; for it is not you who are speaking, but the Spirit of our Father who speaks in you* (Matt. 10:20). And just as he said "Spirit of God," and Scripture added, "that which is from God," so again it is said "Spirit of the Father." And lest you think this is spoken by way of appropriation, the Savior confirms it: *But when the Paraclete comes, the Spirit of truth, who proceeds from the Father* (John 15:26). There, "from God"; here, "from the Father." That which he added for himself, *I came forth from the Father* (John 16:28), this he added for the Holy Spirit: *Who proceeds from the Father*. It is, therefore, Spirit of God and Spirit of the Father, and it proceeds from the Father. What is, "It proceeds"? He did not say, "It is begotten." For we must not hold opinions that are not written. The Son is begotten from the Father, the Spirit is proceeding from the Father. You seek from me the difference, by all means: how was this one begotten, how did that one proceed? What then? Because you have learned that he was begotten, have you learned also the manner? D Therefore, since you hear the Son being proclaimed, you have also grasped the manner of the begetting. These are names honored by faith, and kept by pious thought. But what is the power of, "It proceeds"? In order that Scripture may bypass the name of "begetting," in order that it may not call it "Son," it says "Holy Spirit, who proceeds from the Father." It introduces it as proceeding, like water springing from the earth: according to that which is said concerning Paradise: *And a river proceeds from Eden*; it proceeds,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.