A is the feast: but to the worshipper of the Word, the discourse is that which best befits the season. Nothing so delights the lover of beauty as the spiritual celebration of festivals delights the lover of the feast. Let us consider it thus: The Jew also keeps a feast, but according to the letter; for he follows the corporeal law and does not arrive at the spiritual law. The Gentile also keeps a feast, but according to the body, and for his own gods and demons; some of whom, as they themselves assert, are the creators of their passions, while others have been honored because of their passions. Therefore, their way of feasting is also full of passion, so that the honor given to God is sin—to which refuge is taken by passion, as if it were a solemn doctrine. We also keep the feast, but as it seems good to the Spirit. And it seems good either by saying or by doing what is fitting. And this is our feasting: for the soul to store up something of those things that are lasting and abiding, and not of those that retreat and dissolve and lightly soothe the senses, while for the most part—and this in my judgment—they ruin and do harm. For the malice of the body is in itself sufficient. Why should there be need of more fuel for the flame, or of more abundant food for the beast, so that it may become more uncontrollable B and more violent than reason?
II. For this reason, therefore, we must feast spiritually. The beginning of the discourse (for it must be said, even if the discourse should diverge a little and be a labor for the lovers of learning, so that we may mingle it like a seasoning into the celebration of the festival) will be this: The children of the Hebrews honor the week, from the legislation of Moses, just as the Pythagoreans C later honored the quaternion, by which they even used to swear; and the octonary and thirty, the followers of Simon and Marcion, to whom they even assign and honor an equal number of Aeons. I do not know by what reason of analogy, or by what power of this number they honor them, but they do honor them. This, however, is manifest: that in six days God established and fashioned matter, and adorned it with all kinds of forms and combinations, and having created this world which we now see, on the seventh day He rested D from His works, as the very name of the Sabbath indicates, which in the Hebrew tongue signifies rest. If there is a higher reason concerning these things, let others philosophize. But their honor does not stop at days only, but extends even to years. The one, therefore, of the
days is the Sabbath; this declares that which is honored among them in perpetual honor; to which the A removal and setting aside of leaven also responds with an equal number of days. But the honor of the years is that sevenfold year of remission. Nor indeed in weeks alone, but also in weeks of weeks, in days just as in years. For the weeks of days bring forth Pentecost, a holy day named among them; but the weeks of years bring forth that which is named among them the Jubilee, which likewise holds a remission for the land, and a manumission for slaves, and compels the buyers of estates to depart from their possession. For this nation consecrates to God the first fruits not only of crops and firstborn, but also of days and years. By this observance, the venerable number seven brought in with itself the observance of Pentecost. For seven, multiplied by itself, produces fifty, B lacking one day, which we have taken from the world to come, being the eighth and the same as the first, or rather one and everlasting. It is necessary that the Sabbatism of souls here below should end there, so that a portion might be given to the seven, and also to the eight, just as some of those before us have already expounded this place of Solomon.
III. Although there are many testimonies of Scripture to us concerning the honor of the number seven, it will be sufficient to produce a few from many. Thus, seven precious Spirits are named. For Isaiah, I think, is accustomed to call the operations of the Spirit, Spirits. Likewise, the utterances of the Lord, according to David, are purified sevenfold. And the righteous man is delivered from necessities six times, but in the seventh he is not even struck. But to the sinner, not seven times only, but seventy times seven is forgiveness C granted. And again, on the contrary (for the punishment of wickedness is also praiseworthy), from Cain, vengeance is exacted seven times—that is to say, those penalties for the fratricide are demanded from him; but from Lamech, seventy times seven, because he committed murder after the law and the condemnation. To the same point belongs what is written concerning evil neighbors, that they receive sevenfold into their bosom; as also that concerning the seven columns upon which the house of Wisdom rests; and that concerning the equal number of eyes with which the stone of Zorobabel is adorned. Moreover, God is praised seven times a day. And indeed D
and the barren woman bears seven (8), the perfect number, she who is the antithesis of the imperfect one in children. D IV. But if one must also consider ancient histories, I contemplate the seventh among the early men, Enoch, honored with translation. I further contemplate Abraham, the twenty-first, adorned with the patriarchate by the addition of a greater mystery. For the hebdomad, multiplied by three, produces this number. And someone, fervent with the youthful impulse of the mind, might dare to come even to the new Adam, my God and Lord Jesus Christ, who, according to the retrospective genealogy of Luke, is numbered as the seventy-seventh from the old Adam who was under sin. I consider also the seven trumpets of Joshua the son of Nun, and just as many circuits, and days, and priests, by which the walls of Jericho are shaken. Just as I also consider the seventh reversal (11), and the mystical threefold insufflation (12) of the prophet Elijah, which breathed life into the son of the widow of Zarephath (13), and the same prophet’s flooding of the wood with an equal number [of water-jars], when with fire sent by God he consumed the sacrifice, and condemned the shameful prophets who, provoked by him, were unable to do the same (15). In this same category also belongs that seventh survey of the cloud commanded to the lad, and the equal bending of Elisha over the son of the Shunammite (17), which stirred up the breath of life (18). To this same doctrine, I believe (not to mention the seven-branched and seven-lamped candelabrum of the Temple), belongs the fact that the priest is perfected in seven days, the leper is cleansed in seven, and the temple is inaugurated in as many. And in the seventieth year the people are led back from captivity, so that what this number has of power in units, the same it may also have in tens, and the mystery of the hebdomad may be honored by a more perfect number (19). Why should I mention things far off? Jesus himself, who is pure perfection, knows how to feed five thousand in the desert with five loaves, and he also knows how to feed four thousand with seven (20) loaves again. And as for the remnants of the baskets, there it was twelve baskets, here it was seven baskets;
A nor is either, I think, without reason or unworthy of the Spirit. You yourself, as you read through to yourself, might observe many numbers that have something deeper than what appears at first glance. But what is most useful for the present time is that, perhaps for these reasons, or for reasons close to these, or even for some more sublime and divine ones, the Hebrews honor the day of Pentecost, and we honor it as well; just as we observe certain other Hebrew rites, which were performed by them typically, but are fulfilled for us mystically. Having spoken thus much about the day, let us proceed to the next part of our discourse.
B V. We celebrate Pentecost, and the coming of the Spirit, and the execution of the promised goal, and the fulfillment of hope. And O good God, how great is this mystery! How great and venerable! The bodily events of Christ have an end, or, to speak more correctly, the events that concerned his bodily coming; for I hesitate to speak of the things of the body until some argument persuades me that it is better to have stripped off the body. But the actions of the Spirit have their beginning. And what were the events that related to Christ? A Virgin, birth, a manger, swaddling clothes, angels praising, shepherds running, the course of the star, the adoration and gift-bearing of the Magi, the slaughter of infants carried out by Herod, Jesus fleeing to Egypt, returning from Egypt, being circumcised, baptized, receiving testimony from on high, being tempted, and being stoned for our sake—as to those to whom an example of suffering on behalf of the truth had to be given—being betrayed, nailed to the cross, buried, restored to life, and ascending. Of these, he still suffers many things: from the impious, he bears the things that carry ignominy—for he is long-suffering; C and from those who are pious and endowed with the love of Christ, he receives the things that are joined with honor. And just as he defers anger from the former, in the same way he defers his kindness toward us; perhaps with this intent, that he may both grant them space for repentance and test our desire, to see whether we will break under the calamities and struggles of piety undertaken for the sake of the Word: just as since ancient times the plan of the divine dispensation and its inscrutable judgments, by which he wisely directs our affairs. Such, then, are the things of Christ; and the things that follow we shall see as more glorious, if we are worthy. But for the things of the Spirit, may the Spirit be present with me, and grant me speech, as much as I desire; or if not to that extent, at least as D much as is appropriate for the time. Indeed, there are some things also...
belonging to His judgments, by which He wisely moderates our affairs. And of such a kind are those things which pertain to Christ; and those things that follow hereafter, we shall behold more splendidly, and would that we ourselves might be beheld! But for the explaining of the mysteries of the Spirit, may the Spirit Himself be present with me, and grant me such power of speech as I desire; or if not so much, at least what is equal to this celebration of the feast. And indeed He will be present, as a master, not as a servant, nor waiting for command and empire, as it seems to some. For He breathes where He wills, and on whom He wills, and when, and how much. It is by divine afflatus that it is granted to us thus to think and to speak concerning the Spirit.
B VI. Those who cast down the Holy Spirit into the order of created things are insulting, and are wicked slaves, and the worst of the wicked. For it is the mark of wicked slaves to reject command, and to rise up against authority, and to reduce to the same class of servitude with themselves that which is free. But those who acknowledge Him as God are divine men, and endowed with a splendid soul. But those who also call Him [God], if it be in the presence of upright men, are lofty and sublime; but if in the presence of those who are lowly and groveling upon the ground, they act not with sufficient prudence, as those who entrust a pearl to the mud, and the sound of thunder to hearing that is frail, and the sun to eyes too weak [to bear it], and solid food to those who are still being fed with milk; whereas they ought to lead them forward little by little to what is before them, and to advance them to higher things, bestowing light upon light, and procuring truth for truth. Wherefore we also, leaving aside for the meantime the more perfect discourse (for the time does not yet demand it), will thus discourse with them.
C VII. If indeed, O men, you do not confess the Holy Spirit to be uncreated, nor timeless, you are clearly breathed upon by the opposing spirit; yet you will grant me pardon if, moved by zeal, I have used some harsher word. But if you think correctly at least thus far, and are in a good state, so that you flee from manifest impiety, and remove from the rank of servitude Him who makes us also free, then consider the consequence along with the Holy Spirit and with us. For I trust that you are in some measure participants of Him, and I will now consider the matter as if with our own. Either give me something that lies between servitude and lordship, that I may place there the dignity of the Spirit, or, since you flee from the name of servitude, it will not be obscure in what place and order you will set that which is sought. But you are annoyed by syllables, and you stumble at the word, and this becomes for you a stone of stumbling and a rock of offense, just as Christ also was to some. The feeling is human. Let us come to an agreement with one another spiritually. Let us become lovers of our brothers rather than lovers of self. Give the power of the divinity, and we will grant D you the allowance of the word;
A confess the nature in other words, to which you attribute more; and as for the infirm, we shall treat you, by stealing away some things for the sake of pleasure. For it is shameful, I say, shameful and sufficiently foolish, when you are strong in soul, to show yourselves beggarly and petty about the sound of a word, and to hide the treasure, as if begrudging it to others, or fearing that you might also sanctify your tongue—yet it is more shameful for us, who are condemned for the same fault for which we reproach you, and while we condemn your contention over petty things, to argue pettily ourselves about letters.
VIII. Confess the Trinity, O men, to be of one Deity, or, if it pleases you more, of one nature; and we shall ask of you the word "God" for the Spirit. B For He will surely give the second, who has given the first; and most of all, if the cause of this is a certain spiritual timidity, and not a diabolical contention. And so that I may speak more clearly and concisely, let us act among ourselves so that neither do you accuse us for the sake of the higher expression (for there is no envy of ascent), nor do we in turn reproach you concerning that expression of which you are currently capable, as long as you are traveling along another path toward the same lodging. For we do not seek victory, but we labor so that brothers, by whose separation we are tormented, may return to us. And may these things be said to you, among whom we find something vital, C since you think soundly and integrally concerning the Son; whose life we admire, yet whose doctrine we do not laud in every part; you who, having the things of the Spirit, also take on the Spirit besides, that you may not only struggle, but also struggle lawfully, from which also the glory of the crown is compared. May this prize of morals and life be given to you: that you confess the Spirit fully and perfectly, and preach Him with us — or rather, even before us, as much as is right. I even dare to say something greater for your sake, and I shall not hesitate to utter that saying of the Apostle. I embrace and kiss you so much; I so revere this orderly and composed habit of yours, D and this color of restraint, and these holy assemblies, and the venerable virginity and purification, and the nights which you pass sleeplessly in the singing of psalms, and—that I might even say, and suffer something, as one condemned—I would accept being anathema from Christ, only if you stood with us and we might together glorify the Trinity. For as for the rest, what is there even to say, clearly having died (whom Christ alone 56 is able to raise, He who makes the dead alive 57 according to His own
power), those who are ill-disposed A regarding the place, being bound by the Word, and struggling against one another as much as distorted eyes do, which see the one object, but are at variance not in vision, but in their position; if indeed one must accuse them of distortion and not rather of blindness? But since I have spoken moderately enough to you, come, let us return again to the Spirit; and I think that you will already follow what I say.
IX. The Holy Spirit was indeed always, and is, and will be; He neither began nor will ever cease, but is ever joined to the Father and B the Son, and is numbered with them. For it was not fitting that the Father should ever be lacking to the Son, or the Son to the Spirit. For the divinity would thereby suffer a great ignominy, as if it had arrived at the completion of its perfection from repentance. He was therefore always perceptible, not a participant; perfecting, not perfected by another; filling, not filled; sanctifying, not sanctified; deifying, not deified; He is always the same to Himself and to those with whom He is joined; invisible, timeless, uncircumscribed, immutable, without quality, without quantity, without form, intangible, self-moving, ever-moving, having free will, having power of Himself, omnipotent (although C as regards the First Cause, as all things that belong to the Only-Begotten are referred, so too are the things that belong to the Spirit); life and life-giving; light and the giver of light; goodness itself and the fountain of goodness; a Spirit upright, sovereign, lordly, sending forth, separating, building a temple for Himself, guiding, working as He wills, distributing gifts, a Spirit of adoption, of truth, of wisdom, of understanding, of knowledge, of piety, of counsel, of strength, of fear, of those things which are numbered. Through Whom the Father is known, and the Son is glorified; and by Whom alone He is known, there is one order, one worship, one adoration, power, perfection, holiness. What need is there for me to speak at length? All things that the Father has are the Son’s, except for the unbegottenness. All things that the Son has are the Spirit’s, if you set aside the generation. And these do not separate the substance, in my opinion, but are separated around the substance.
X. Are you travailing with objections? D I, however, with the course of my discourse. Honor the day of the Spirit; hold your tongue for a little while, if it is possible. Our discourse is about other tongues; have reverence for these, or fear,
A as if they were appearing with fire. To-day let us teach, tomorrow let us discourse artificially; to-day let us hold the feast, to-morrow let us behave unseemly and improperly. These things are mystically done, those theatrically; these for the churches, those for the market-place; these for the sober, those for the drunken; these for those who are in earnest, those for those poking fun at the Spirit. But since we have put away all that is alien, come, let us compose 66 our own.
XI. Therefore, the Holy Spirit first exercised its power B in the angelic and heavenly hosts, and in all those which are primary after God, and surround God. For they do not have their perfection, and illumination, and that state by which they are with difficulty, or not at all, moved to evil, from any other source than from the Holy Spirit. Next, in the Patriarchs and Prophets, of whom some beheld God or knew Him, while others even foresaw future events, having their ruling faculty of mind impressed by the Holy Spirit, and dealing with things to come as if they were present. For such is the power and might of the Spirit. Then, in the disciples of Christ (for I omit mentioning Christ, to whom He was present, not as working, but as accompanying Him as His equal); and this in a threefold manner, according as they were able to receive Him, and at three times: namely, before Christ was glorified by His Passion; after He was glorified by His Resurrection 68; and finally after His Ascension into heaven, or restoration, or whatever name one should wish to give it. Now, the first of these is shown by the expulsion of diseases and spirits, which indeed did not happen without the power of the Spirit; and that which happened after the completion of the work of our salvation, the insufflation, which undoubtedly had the appearance of a more divine inspiration; and lastly, the present division of the tongues of fire, which we also celebrate in our solemn feast. But the first was obscure; the second, more distinct; C but this present one, more perfect, being present no longer merely by operation, as before, but essentially, as one might say, both accompanying and dwelling with us. For since the Son had held corporeal communion with us, it was fitting that the Spirit should also be seen in a corporeal manner; and when Christ had returned to Himself, that He should descend to us—and this, in such a way that He would come as Lord and, as being by no means opposed to God, be sent. For such words as these declare agreement no less than they distinguish D natures 71.
XII. For this reason, He comes after Christ, so that the Paraclete might not be lacking to us; but He is called "Another," so that you might consider the equality of honor. For in saying "another," He 72 implies another of the same sort.
This, however, is a name of equal sovereignty, not of degradation. For "other" is used, I know, not of those who are alien, but of those who are of the same substance. And regarding the tongues, it is on account of the kinship which the Spirit has with the Word.
Why then in fiery tongues? Whether on account of purification (Scripture, as is plain to all, knows a purifying fire); or on account of essence? For our God is a fire, and indeed a fire consuming wickedness, even if you are again distressed by the consubstantial, being reduced to straits. And it appears in divided tongues on account of the diversity of gifts; but sitting, on account of the excellence of royal dignity, and its B rest upon the saints; since God also has the cherubim for a throne. And in the upper room (if I seem to pursue these things more curiously than is necessary), on account of the ascent of those who are to receive it, and their being raised from the earth: for we have heard that some upper rooms are covered with divine waters, by which God is praised. And Jesus himself, when initiating the disciples into the more sublime mysteries, imparts the mystery to them in an upper room, so that it might be demonstrated that God must in part descend to us, which I know to have happened formerly in the case of Moses, and we must ascend to Him, and so there come to be C a communion of God with men, their dignity being mingled together. So long as each remains in its own proper sphere—God, namely, in His height, and man in his humility—neither will goodness be mingled, nor kindness communicated; but there will be a great and inextricable chaos lying between, dividing not only the rich man from Lazarus and the bosom of Abraham which he desired, but even the created and flowing and fleeting nature from the uncreated and stable.
XIII. D This was preached beforehand by the prophets, as is evident from these passages of Scripture: "The Spirit of the Lord is upon me" (Isa. LXI, 1); and, "And there shall rest upon him seven Spirits" (Isa. XI, 2); and, "The Spirit of the Lord descended, and led them" (Isa. LXIII, 14); and, "The Spirit of knowledge" with which Beseleel, the architect of the tabernacle, was filled (Exod. XXXV, 30 sqq.); and, "The Spirit provoked to anger" (Isa. LXIII, 10); and, "The Spirit that took up Elijah in a chariot, and was asked for by Elisha in double measure" (IV Reg. II, 9); and the "good and principal Spirit" by whom David is led and confirmed (Ps. L, 14). He was promised, however, first by Joel, who used these words: "And it shall be in the last days, says he, I will pour out of my Spirit upon all flesh"
(that is, upon those who believe [83]), and upon your sons and upon your daughters, and what follows; and afterwards by Jesus, both being glorified and glorifying in turn, as he both glorifies the Father and is glorified by the Father. And how large and copious is this promise, that it should remain forever; whether now with those who prove worthy for the time, or hereafter with those who shall be held worthy of the blessings of the other age; after, that is, we have preserved Him entire through an honest and noble course of life, and have not lost Him thus far, to the extent that we have fallen into sin.
XIV. B This Spirit together with the Son fabricates the creation of things and the resurrection. Let this convince you: "By the Word of the Lord were the heavens established, and all the power of them by the Spirit of his mouth"; and, "The divine Spirit that made me," and "The breath of the Almighty that teaches me"; and again, "You shall send forth your Spirit, and they shall be created, and you shall renew the face of the earth." He is also the author of spiritual regeneration. Let that which Christ says provide you with faith in this: "No one can see or receive the kingdom, unless he is born again of the Spirit from above," and has been purified from the former birth, which is a mystery of the night, by this daily and luminous formation, by which each one is formed within himself. This Spirit (for He is most wise and most philanthropic), if He finds a shepherd, turns him into a psalmist, chanting down evil spirits, and designates him C king of Israel. If He finds a goatherd nipping sycamore fruit, He makes him a prophet. Think of David and Amos. If He receives a youth of noble disposition, He constitutes him a judge of elders, and that beyond what the standard of his age would seem to permit. Daniel is a witness, who conquered lions in the den. If He finds fishermen, He ensnares them for Christ, that they may catch the whole world with the nets of his discourse. Take for me Peter and Andrew, and the sons of thunder, who thundered forth spiritual things. If He finds publicans, He gains them for discipleship and makes them merchants of souls. Matthew is a witness, yesterday a publican, and today an evangelist. If He finds fierce persecutors, He transforms their zeal, and makes Pauls out of Sauls, and renders them as pious as they had been impious. This is also a Spirit of gentleness; and yet He is stirred to anger against those who sin. Therefore, let us experience Him as gentle and clement, and not as wrathful, confessing his dignity, and fleeing from blasphemy (89), and let us not desire to see Him angered beyond forgiveness. This makes me today a bold herald to you: if indeed
I am to suffer nothing on account of it, let thanks be to God; but if I am to suffer, even so, thanks be to God: the former, that He may spare those who are hostile to us; the latter, that He may sanctify us, having attained this reward of the evangelical ministry, that we should be perfected through a bloody death.
XV. B But the apostles spoke in foreign tongues, and not in their native ones (92), and it was a great miracle, a discourse delivered by those who had not learned it; and this sign was for the unbelievers, not for the believers, so that it might be an accuser of the unbelievers, as it is written: “In other tongues, and in other lips, will I speak to this people, and yet in this way they will not hear me, says the Lord” (93). *They were hearing.* But here, pause a little, and be in doubt how you should divide the sentence. For the text has some ambiguity, which must be resolved by punctuation. For did each person hear in their own dialect, so that, for instance, one voice was emitted, but many were heard, the air being thus struck and reverberating, and, to speak more clearly, many voices being produced from one voice? Or should we rather place a full stop at the word, *They were hearing*, and join the words, *speaking in their own tongues*, with what follows, so that it is read thus: *speaking in tongues, namely those proper to the hearers*, that is, in foreign ones? This sense pleases me more. For in the first sense, the miracle would belong to those who heard, rather than to those who were speaking; but in this latter sense, it belongs to those who were speaking, since they are also accused of drunkenness, C undoubtedly because they themselves were designating a new kind of miracle regarding voices through the operation of the Spirit.
XVI. Although the ancient division of tongues was also praiseworthy (when they were building the tower, acting badly and impiously in their unanimity, just as some nowadays are not afraid to do); for through the separation of speech, the unanimity was dissolved along with it, and broke up the undertaking; yet, more praiseworthy is the one now being wrought by miracle. For being poured out from one Spirit into many, it is brought back together into one harmony. And there is a diversity of gifts, needing another gift for the discernment of the better one; since all have that which is praiseworthy. And that also might be called good, about which David says: “Cast down, O Lord, and divide their languages.”
Why so? Because they loved all words of ruin, a deceitful tongue; A thereby almost openly accusing the languages of these men, which rend the Godhead. So much, then, for this.
XVII. Since, however, the languages were spoken to the most religious Jews dwelling in Jerusalem—Parthians, Medes, and Elamites, Egyptians and Libyans, Cretans and Arabs, Mesopotamians, and my own Cappadocians—and to the Jews from every nation under heaven (if it pleases one to understand it that way) who were gathered there, it is worth while to see who these were, and of what captivity. For that captivity in Egypt 744 and Babylon was, in the first place, limited and defined to a certain place, and had long since been dissolved by the return of the captives. B And the Roman captivity had not yet occurred, but was impending, being an exaction of the penalty for their insolence against the Author of salvation. It remains, therefore, to suppose that this was the captivity under Antiochus, which was not much older than those times. But if this explanation does not please one, as being too inquisitive and far-fetched (for that captivity was neither ancient nor spread throughout many parts of the world), and one seeks a more probable one, it would perhaps be more correct to consider that, as the nation was often and by many forced to migrate C for the sake of exile, as is recorded by Ezra in his writings, some of the tribes were restored to their homeland, while others were left in exile; and it is likely that these, having been scattered among many nations, were present at that time and partook of the miracle.
XVIII. These things have been weighed and considered by us, and we judge them to be of such a nature that those who are studious of doctrine will by no means consider them superfluous or D unnecessary. And if anyone contributes anything else to the solemnity of this day, let him collect it for us as well. But now the sermon must be brought to an end (for the speech has extended quite far enough); yet the celebration of the feast must never be broken off. Nay, rather, the feast must be kept, now indeed in a bodily way, but a little later in an entirely spiritual way; there, namely, where we shall know the reasons for these things more purely and clearly, in the Word Himself, and God, and our Lord Jesus Christ, the true feast and exultation of those who attain salvation; with whom is glory and veneration to the Father, with the Holy Spirit, now and unto the ages of ages. Amen.