Слово 34. Дальнейшее сопоставление речений, в которых внимательный [читатель] может видеть, что Дух – Бог, и всюду обладает тем же действием, что и Сын, и не отчужден от Его сущности. Вместе с этим, [упомянутые речения] также учат, что когда о Боге говорится, что Он обитает в нас, то это Дух являетс

Paul [writes in his Epistle] to Timothy: “Keep the good testament by the Holy Spirit who dwells in us” 1495. To the Romans: “For I dare not say anything that Christ did not make with me, in the obedience of tongues, in word and deed, in the power of signs and wonders, by the power of the Spirit of God” 1496. And again: “I pray you, brothers, by our Lord Jesus Christ and by the love of the Spirit, assist us in our prayers” 1497. To the Corinthians: “Or do you not know that your body is a temple of the Holy Spirit living in you, which you receive from God?” 1498 And again: “Cling to the Lord, there is one Spirit” 1499. Now, here he clearly calls the Spirit Lord, and, clarifying this even more, he writes again about the Jews: “Even to this day, the veil in the reading of the Old Testament does not remain openly, but the knowledge of Christ ceases. But even to this day, whenever Moses is venerated, a veil lies over their hearts. Whenever they turn to the Lord, the veil is taken away. The Lord is the Spirit. And where there is the Spirit of the Lord, there is freedom" 1500. And again: “We all behold the glory of the Lord with revealed face, and in the same image we are transformed from glory to glory, just as we are from the Lord’s Spirit” 1501. So, since there is one Lord Jesus Christ 1502, according to the word of Paul, and he calls the Spirit Lord, then, therefore, he does not see any natural difference between the Son and the Spirit, but calls Him by the name “Lord”, as from Him and in Him existing. OTHER. And again he writes: “Who can understand the mind of the Lord, who can explain it? We are the mind of Christ imams” 1503, calling [the mind of the Lord] the Spirit living in us. So, when He is called the mind of Christ, how can He be one of the created things, when it cannot be allowed that the Divine and purest nature essentially has in itself anything external [to it]? OTHER. We find that it is written nowhere, that is, this is what the blessed Evangelist John says: “We understand this, because we abide in Him, and He is in us, because He has given us of His Spirit to eat” 1504. So, if, when the Spirit dwells in us through the sacrament, the indwelling is God, and we become [dwelling] in Him, and He, in turn, in us, through the fact that we carry [in us] the Spirit, then how can the Spirit not be God, essentially having in Himself all the distinctive properties of the Father and God, Whose He is the Spirit, given to the creation through the Son? OTHER. Christ says somewhere, talking with the Jews: “If through the finger of God I cast out demons, then the kingdom of God will come upon you” 1505. And here He calls the finger the Holy Spirit, which in some way grew (ἐκπεφυκὸς) from the Divine essence and by nature suspended from it (φυσικῶς αὐτῆς ἐκκρεμάμενον), just as the finger [grows and hangs] from the human hands. For the Divine Scriptures call the Son the arm and right hand of God, according to what is said: “His right hand and His holy arm will save him” 1506. And again: “Lord, Your arm is high, and without understanding, they will be ashamed” 1507. Consequently, just as a muscle by nature fits into the whole body, doing everything that the mind pleases, and usually anoints using a finger, so we understand the Word of God from Him and in Him by nature harmoniously, so to speak, rooted, and in the Son - the Spirit naturally and essentially spreading from the Father, with whom He, anointing, sanctifies everyone. Thus, the Spirit is shown not to be alien and not removed from the Divine nature, but to exist from it and in it by nature, just as a bodily finger is in the hand, being of one nature with it; and the hand itself, again, is in the body, being not alien to it. So, since things are like this with us, then the Spirit is God, and nothing else. OTHER. Blessed David speaks nowhere, chanting and turning his words to God: “Where shall I go from Thy Spirit? and will I flee from Thy face? If I go up to heaven, you are there; if I go down to hell, there you are. If I take my wings early and dwell in the last seas, then Thy hand will guide me, and Thy right hand will hold me” 1508. So, when he calls the Spirit and the face of the Father, as depicting through God-appropriate activity the essence from which He is, he also calls Him a hand because of the omnipotent power inherent in Him - how can He not be God, essentially united with the Father, from Whom and in Whom He is, just as the hand is not separated from the human body, but rather is naturally connected with it and rooted in it? OTHER. We learn that the Spirit is God from the following: the leader of the apostles, to whom is not flesh and blood, as the Savior says, reveal the Divine secret, but the Father who is in heaven 1509, says somewhere to Ananias, who offered the price of the village, but withheld a certain part from her: “Ananias, why Satan has filled your heart to lie to the Holy Spirit and hide from the price of the village?” 1510 Then he adds to this the words: “Thou hast not lied to man, but to God” 1511. Consequently, if he who lies to the Holy Spirit lies to God, then the Spirit, therefore, is God and in God by nature. OTHER. In the Epistle to the Galatians, Paul says: “My children, in the image of my sickness, Christ will be imagined in you” 1512. If Christ is imagined in us thanks to the action of the Spirit, through every virtue transforming us in His own likeness and making us spiritual, then, therefore, God is the Spirit of Christ, Who, like Him, is imagined in us. OTHER. Preaching the good news about the good things [that are to come] from the coming of our Savior, God nowhere says about His flock: “And I will set up shepherds over them according to My heart, and I will guide them in understanding and doctrine” 1513. And Paul, the herald of truth, talking with the elders of the Ephesians, says: “Take heed to yourselves and to all the flock, in whom the Holy Spirit has ordained bishops, to shepherd the church of the Lord and God, which we have acquired with His blood.” 1514. So, since the Spirit with authority fulfills what God promised to do and raises up shepherds according to the promise given through the prophets, it means that He is not alien to the Divine essence, but as a natural and essential and hypostatic action (ἐνέργεια φυσική τε καὶ οὐσιώδης καὶ ἐνυπόστατος), that which comes from it and abides in it, accomplishes all God’s [works]. OTHER. Christ nowhere says to His Father about us: “Sanctify them in Thy truth” 1515. And, in turn, God Himself says through the prophet Ezekiel: “And I will be their God, and they will be My people. And the pagans will know that I am the Lord who sanctifies” 1516. So, if God promises to sanctify those devoted to Him, and the Spirit is the one who fulfills this word and sanctifies, then the Spirit, therefore, is God and is not alien to the highest [other entities] Essence. OTHER. All divine Scripture affirms the incarnation of God's Word, and our opponents themselves will undoubtedly agree with this. Since it is written about Him that He was led by the Spirit into the wilderness 1517, or that Jesus went in the power of the Spirit into Galilee 1518, let those who separate the Spirit from the Divine essence and who dare to classify Him among the creatures tell us how the Son, the Wisdom and Power 1519 of the Father, was guided by the power of the Spirit into Galilee, and how did He overcome and defeat the devil in the desert by the Spirit? Or will they dare to call Him lacking in strength or, rather, will they admit that He had reached such weakness that He needed help from the created and created, according to the heterodox, spirit? But to even imagine this is extremely absurd. This means that God is the Spirit, who by nature abides in the Son from the Father and possesses all His energy. The Word was capable of victory [over the devil] thanks to the Spirit, as being anointed with the same power and essentially having Him in Himself, resisting the devil in the wilderness, and in Galilee doing signs. For all the attributes of the Father through the Son [are present] in the Spirit. OTHER. God says nowhere: “Or am I not filling heaven and earth? - the Lord spoke 1520. And He fills, of course, being everywhere with the Spirit. Realizing this, the Psalmist said: “Where shall I go from Thy Spirit? and will I flee from Thy presence? If I go up to heaven, you are there; if I go down to hell, there you are" 1521. So, if through the Spirit God fills everything and abides everywhere, then, therefore, God is the Spirit who fills everything (τὸ τὰ πάντα πληροῦν) 1522 as God. OTHER. Paul, speaking to the Athenians about piety and proclaiming to them the true God, said: “In Him we live and move, and we are” 1523. And our Lord Jesus Christ attributes such an action, which arises in us from God, to the Holy Spirit, saying: “There is a Spirit who gives life” 1524. So, God, therefore, is the Spirit, in whom we live and move and are, according to the word of Paul and the testimony of our Savior. OTHER. Christ says nowhere about those who are worthy to partake of the Divine: “I and the Father will come and make an abode with him” 1525. But it is obvious that [God] dwells in the saints through the Spirit. So, since the Holy Spirit complements the coming of the Father and, likewise, the Son, then how will it not be obvious that He is not separated from the Divine essence, but is by nature emitted from it, having [in Himself] all the energy of the Father and the Son? And the Savior Himself testifies that the Spirit is sent to the saints from the Father through the Son, saying, “When the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, will testify about Me.” 1526. And again, “The Comforter, the Holy Spirit, whom the Father will send in My name, he will teach you everything, and he will remember everything that has been told to you” 1527. OTHER. The Apostle in the Epistle to the Corinthians speaks about himself at the very beginning “Paul, apostle of Jesus Christ” 1528. Now, he obviously here claims that he received the title and office of an apostle from Christ and Jesus. And in the Acts of the Apostles something like this is written: “And to those who serve the Lord and fast, the Holy Spirit said: “Separate Me Barnabas and Saul for the work, for whom I have called them” 1529. So, if, at the time he is called to preach by the Spirit, he says that Jesus Christ called him, then [by this] he clearly shows that the Holy Spirit is not alien to the essence of the Son, but [exists] in Him and from Him, and is, as it were, a kind of natural energy, capable of doing whatever it wants. OTHER, that the Holy Spirit is perfect and there is nothing imperfect in Him, since, even if even in the divine Scriptures something was said about Him that would suggest something like that, we understand that this is said according to the economy that applies to us The message seems to be on behalf of our opponents. And how, they say, is it not absurd and not very ignorant to say that from the essence of God [comes] the Spirit, so imperfect and having nothing of Himself, but from communion with Him is what He is? After all, this is what the Savior most clearly affirms about Him in the Gospels, saying: “For from Himself the verb “to have nothing,” but if He hears, to say “to have” 1530. After all, if He were able to have perfection from Himself, He would speak from Himself, without needing any reminder from anyone else. Rebuttal to this. He who recognized the recklessness and madness of our opponents would be amazed - and quite rightly so; for from which it would be more likely to learn the mystery of the Holy Spirit and understand that He is, as it were, a certain fruit of the Divine essence, existing in it and from it indivisibly and inseparably originating - [however], thereby they are tempted, being, according to what is written, captives of their sins 1531, and therefore not able to walk on the straight paths of learning. For it is not by showing the Spirit imperfectly that the Savior says this about Him, but rather to inform those who hear that, being His essence, [the Spirit] has nothing else to say than what He Himself wills. After all, being His mind, according to what Blessed Paul said about the Spirit: “We are the mind of Christ imams” 1532, He, of course, will think and command the same as He whose mind He is. Therefore, [Christ] asserts that the Spirit has nothing to say from Himself, and almost says: “This I speak again,” just as the mind existing in a person would say about the word emanating from him: “He will not say anything from himself, but will speak what he hears.” And, of course, no one will call this ordinary oral human word imperfect because it is first formed in the mind and brings out the [meanings] taken from it. For natural unity instantly places in it what is [taken] from there. This is roughly how we should think about the Holy Spirit. For, being the Mind of Christ, [the Spirit] speaks to the disciples about everything that is in Him, not according to some own will or according to their will, alien to the One in Whom and from Whom He speaks, but as by nature proceeding from His essence and having [in Himself] all His will, as well as action. That the Holy Spirit is from the essence of the Father and the Son. Explaining the creation of man and his coming into existence, blessed Moses says that God took dust from the earth and by omniactive power (τῇ παντουργῷ δυνάμει) formed this visible form of body, and breathed into his face the breath of life, so that man became a living soul 1533. So, we say that this divine inspiration (ἐμφύσημα) given to the created is not the soul itself (for otherwise it would not be subject to change (ἄτρεπτος), as originating from such a nature), but the communion of the Holy Spirit, originally implanted in the human soul. For all perfection [belongs] to that which is done by the Spirit; hence the living creature (τὸ ζῶον) prepared [by God from the earth] became in the image of God, since by the communion of the Spirit a likeness to Him is formed in it. Io. renewing in us what, according to the statement of blessed Moses, was breathed by God into man, Christ, after [His] resurrection from the dead, breathed into His disciples, saying: “Receive the Holy Spirit” 1534, so that we, again transformed into the original image (εἰς τὴν ἐξ ἀρχῆς εἰκόνα), would appear conformable (σύμμορφοι) to the Creator thanks to the communion of the Spirit. So, since the Holy Spirit, appearing in us, shows us conformed to God, and He comes (πρόεισι) from both the Father and the Son, then it is obvious that He is the Divine essence, essentially in it [dwelling] and proceeding from it, as, of course, the breath emanating from the human body, although this example is insignificant and not worthy of the subject, for God surpasses everything. OTHER. Paul, establishing the most useful laws for the Churches and giving instructions on how we should live in them and appear before the Most High God, says: “A man must not cover the head, the image and glory of God” 1535. Then he also states that the wife's glory to her husband is 1536. And [explains] how it is necessary to consider both. First of all, let us take what has been said about the husband and consider how he is the image and glory of God. But, I believe, it is obvious to everyone that the man is called so because he participates in the Divine Spirit, and through this he becomes a partaker of the divine nature 1537, so that from here he is also filled with glory from God. So, as having within him the Spirit, which is from the essence of God, and through communion with Him is transformed into the likeness of the Creator, he is called the image and glory of God. No less can we learn the meaning of what was said from the fact that the wife is named exactly as [as she is named]. Paul says that she is the glory of her husband, because she was created from his nature. For [Scripture] says that [God] took one from his side 1538 and made a woman. So, just as the wife is called the glory of her husband because a part of his members was taken to create her, so the husband is called the glory of God because he became a partaker of His essence (διὰ τὸ γενέσθαι μετέχων τῆς οὐσίας αὐτοῦ) through the Holy Spirit indwelling him. So, when things are this way, it is in every possible way necessary to say that the Spirit is not created or created, but from the essence of God, that is, God, accepting worship with the Father and the Son because of the identity of nature. OTHER. Someone comes in the Gospels and says to our Lord Jesus Christ: “To the good Teacher” 1539. Christ answered him: “Why do you say good things to me? No one is good, only one God" 1540. So, although Christ says that one is truly and essentially Good, the Psalmist nowhere says: “Your good Spirit will guide me to rightness on earth” 1541. So, if one is Good, and the Spirit is good, then it is obvious that He is of the Divine nature, in relation to which “good” will be true, [used] in its own and exclusive sense. OTHER. Paul writes this in his letter to some: “I tell you that no one speaks by the Spirit of God the anathema of Jesus, and no one can utter the Lord Jesus except by the Holy Spirit” 1542. So, it is obvious that he who partakes of the Holy Spirit knows Jesus as Lord, but he who does not partake does not know. How did one who became a participant in the Spirit know that Jesus is Lord? Just as those who have tasted honey, because of its quality, know that honey is sweet, so do those who partake of the Spirit. So from the essence of the Son is the Spirit, which is a certain, so to speak, quality of the God who rules over all. And if so, then it means that He is God, and not created or created, as it seems to heterodox people. OTHER. Paul, attributing the divisions of Divine gifts to the action of the Holy Spirit, writes again: “To one is given the word of wisdom by the Spirit, and to another the word of understanding, about the same Spirit; to another is faith, also by the Spirit; to others the granting of healings, O Tomzhe Dus; to another the operation of powers, to another prophecy, to another spiritual reasoning, to another the generation of tongues, to another the telling of tongues. All this acts as one and the same Spirit, dividing power to each as he wishes” 1543. But, knowing that the Spirit is God, he writes again in the same Epistle: “And these God hath set in the church, first of all the apostles, second of the prophets, third of the teachers; then the powers, also the gifts of healings, intercession, rule, birth of tongues" 1544. Why then, ready only to blaspheme, [the heretics] doubt whether the Spirit is God in essence, when Paul most clearly said that the Spirit divides, as He Himself wants, the types of Divine gifts, and then again said that it is God who distributes them in the Churches to the worthy? How would it not be inappropriate for those who want the right to philosophize to listen not to Paul’s words, but to the follies of others? So, the Spirit is God, even if the ignorant did not like it. OTHER. Establishing the laws relating to women, Paul says: “A wife is bound by law while her husband lives; but if her husband dies, she is free to eat whatever she wants to do, even in the Lord. The most blessed one is, if this continues, according to my advice: I imagine that I will have the Spirit of God” 1545. What conclusion can we draw from this? If [the right] to lay down laws belongs only to God, and Paul also lays down laws, as having the Spirit of God, then, therefore, God is the Spirit who is in him and who prompts him to lay down laws. OTHER. Again Paul writes to some: “If we bring you spiritual sowing, is it great if we reap your bodily food? » 1546 But it is obvious that he certainly calls divine [objects] spiritual, as well as, of course, carnal - those related to the flesh. So, if divine [things], that is, sacraments related to God, he, having done very well, called spiritual 1547. OTHER. In the Gospels the Savior says nowhere about Himself: “I am the truth” 1548. And blessed John, showing that the Spirit is from the essence of the Father and the Son, says in the Gospels: “The Spirit of truth, Who proceeds from the Father” 1549. And in the Epistle: “Spirit is truth” 1550. How then, coming from the Father and being the Spirit of Truth, having such similarity with the Son due to the identity of essence, that He Himself is also called Truth, how can He be created and created? After all, this is absurd. Therefore, the Spirit is God, if He really is the truth and comes from the Father. OTHER. Blessed John, speaking about God the Word, says that He is the True Light, Who enlightens every person coming into the world 1551. And the wisest Paul asserts that the Spirit has risen in our hearts, to enlighten our minds to the glory of God in the face of Jesus Christ 1552. So, since the Word is the True Light, and the Holy Spirit shines, then in every possible way it is necessary to recognize the Spirit as existing from the essence of the Word, with which It enlightens every person, extending, like a certain ray of its own nature, the radiance of the Spirit. The objection seems to be on behalf of opponents. If, they say, you affirm that the souls of the saints are anointed by God with the Holy Spirit, then the Spirit will be in the order of peace. And how can the ointment be of the same essence as the Anointing One, when even our usual order of things does not allow this? Rebuttal to this. Oh, reveling in all madness and filled with recklessness, more shameful than any [folly]! For it is not a little necessary for you to become sober and abandon the concepts related to bodies in order to ascend to the great heights of theology and to understand in a God-appropriate manner what is said about the Divine nature, even if it is expressed in human words and with the help of images common to us, since only in this way can those who listen to understand. But in order for us to say something that would [in its level] correspond to your ignorance, [let us express it this way]: if the Spirit, in your opinion, will be in the order of the world, and since the anointing must certainly be non-substance in relation to the anointing one, then it is necessary to say that the Spirit is also non-substance in relation to the Father. And since the myrrh is composed of many [ingredients] by experienced people in this matter, it is necessary that the Holy Spirit also consists of many and different parts. And again, since the ointment is wordless, let the Holy Spirit also be [wordless]. Such blasphemy will certainly come to their heads. We will answer them: if the Holy Spirit is different in relation to God, who anoints the saints with Him, then how is it clear from the indwelling of the Spirit in us that Christ dwells in us, Who is essentially different in relation to the Father? Knowing this, Paul writes: “May He grant you, according to the riches of His glory, to be strengthened with power in your inner man by His Spirit, so that Christ may be filled with faith in your hearts” 1553. So, since through the Spirit Christ dwells in the inner man, then, of course, it is obvious that He through whom He dwells in the saints is not alien to His essence. OTHER. Those who blaspheme God are subjected to inevitable punishment by the Mosaic Law. So God commands the son of an Egyptian woman in the desert to be stoned by everyone [the sons of Israel] because, as it is written, he remembered the name [of the Lord] and dared to say something forbidden 1554. No less, our Lord Jesus Christ Himself, preserving the same honor for the Divine nature, says that he who speaks a word against the Son of Man will be forgiven, but he who blasphemes the Holy Spirit will not be forgiven either in this age or in the next 1555. But if the Holy Spirit were a creation and were not of the Divine nature, serving as the subject of theology together with the Father and the Son, then why would blasphemy against Him entail such punishment as is determined by those who blaspheme God? But it is obvious that God is God, [being] from God and in God, the Spirit, revered by the divine Scriptures as God and abiding as such by nature. OTHER. If, as the Savior says, a spirit born of the Spirit is 1556, and such is not from blood, nor from carnal lust, nor from male lust, but is born of God, 1557, then it means that the Spirit is God by nature, regenerating the saints to unity with God by indwelling them and making them partakers of His nature. OTHER. If the Spirit deifies those in whom He is, and makes them partakers of the Divine nature 1558, then it means that He is God, and from the Divine nature by nature through the Son, given to creation and transforming it in His likeness (ἀναμορφοῦν αὐτὴν ὡς πρὸς ἑαυτό). For just as the proper work of light is to enlighten, and nothing can enlighten unless it itself is light, so the work of the Divine Spirit is to make those who receive Him gods. And He would not have made those who had Him [in themselves] partakers of the Divine nature if He Himself were not of the Divine essence. That the Spirit is not Holy by communion with the Father, but by nature and essentially from Him The objection seems to be on behalf of opponents. We ourselves agree, they say, that the Spirit is sanctifying, not by Himself being such by nature, but as a certain vessel - say, from iron or some other matter - partaking of the heat [emanating] from fire, accomplishes what is characteristic of fire, so He, being filled with holiness from God, transmits sanctification to the creation. And the Savior Himself will not be a false witness to us in this, speaking about Himself: “What He will receive from Mine” 1559. Rebuttal to this. This premise of theirs again turns out to be absurd on all sides and carries more blasphemy than truth. For they do not strive to understand the divine Scriptures as they should, but rather to distort them, each according to his own taste. So again they snatch the words of [the] Savior Himself to confirm their lies, without clearly revealing to those listening [their] the meaning of the speech, without citing further words, but arbitrarily cutting off the verses [of Scripture] and slyly snatching out only what seems useful to them to achieve the absurd goal they set. After all, the Savior does not say, “You will receive of Mine and sanctify,” although even if He had said so, He would not have caused any harm to those who listened correctly, but “What of Mine you will receive and proclaim to you.” It is not of Yourself to speak the verb “to have,” but if He hears it, to say to “to have” 1560. For since He intended, having fulfilled His dispensation in the flesh, to ascend to the Father, and promised to send the Comforter to His disciples, so that no one would suspect that the Holy Spirit could command anything not according to His will, He, clearly showing that [the Holy Spirit], being His Spirit, will offer His own words, says: “It is not of Himself to speak, but if He hears, “to receive, as if he will receive from Mine.” This is as if honey said of its inherent natural quality that it “will not give anything from itself to those who eat it, but will take from mine.” After all, quality naturally passes from essences to what indivisibly comes from them, such as, for example (as we have already said before), sweetness from honey, warmth from fire, coolness from water. So, the Spirit is Holy not as a meteka (μετοικικῶς) 1561, as they say, but rather by nature and essence. OTHER. The holy by communion, being, as it were, the receptacle of the sanctification that has arrived [to it], is first of itself posited in a special nature, such as, for example, a person or an angel, or some other rational nature. So, let those who dare to say that the Spirit is holy from communion with God and the Father, and not according to [His] nature, tell us, what is He in Himself and taken separately (αὐτὸ καθ' ἑαυτὸ καὶ ἰδιαζόντως)? But we have heard nothing else [about Him] in the divine Scriptures except that He is “holy.” Consequently, He is not holy by communion and not by addition [of Him with God], but [is] the sanctifying essence and nature and, so to speak, the quality of the divinity of God and the Father ποιότης), like the sweetness of honey, or the fragrance of a flower. OTHER. What comes by communion to certain [persons], as given [to them], can also be taken away. For only what is essentially inherent in those who have [this] is inseparably fused [with them]. So, if [the heretics] say that sanctification exists in the Spirit as an addition [to His essence] and accident, then they will all agree that it can also depart [from Him]. Then, according to their conclusion, it is appropriate to say that the Spirit can exist without holiness. But this is wicked. Therefore, the Spirit is holy not by communion, but as by nature [being] from God. OTHER. We see that Divine Scripture constantly calls the Spirit from God the Holy Spirit, and does not declare by any one of His accidents how crazy these [heretics] are, but designates what He is by nature, as if someone, defining man and designating what he is in essence, said that he is a rational animal, mortal. How then is it not extremely absurd that man, since he is so defined, will certainly be what it is proper for him to be, and some imagine the Holy Spirit to be something other than He [in fact] is, when the name attached to Him denotes what He is in essence? For He is called Holy. So, if He is holy by nature, then He does not have such existence from the outside, but, most likely, He Himself, being a natural, living and hypostatic action of the Divine essence, ever gives perfection to the creature through sanctification and communion with Himself. OTHER. The names established for each of the existing ones are either expressions of [their] essences, carrying within themselves the perfect definition of the subject, or designate a certain function and type of activity, as [this can be seen] in [the names] “man” and “prophet”. For if I say “man,” then I will express by this the essence of the defined or subject. And when I say “prophet,” I mean a ministry or occupation given to a person. Therefore, if the Holy Spirit is holy by sacrament, then this name for Him will signify service rather than essence, and we learn from it not what He is by nature, but what He is appointed to do. Therefore, by nature He is something else, and has some other special effect, in addition to the sanctifying one, which He - as they blasphemely claim - has come to Him from outside and brought from God. Then, it means that the Holy Spirit is not perfect, needing to be replenished through sanctification. How then, being, according to them, such, He allows His partakers to become perfect? Being imperfect in His own nature, how does He sanctify Principalities, Thrones, Dominions, Powers, Authorities, Angels and men? As they say that the Spirit is filled with sanctification from the Father, i.e. sanctifying power and action coming upon Him? For it is they who seem to be speaking blasphemously. What is the need for a long description and confusing thoughts? For this sanctifying power that comes by nature from the Father, giving perfection to the imperfect, we call the Holy Spirit. And it is unnecessary, as is obvious, to sanctify a creature through some mediator, not unworthy of God’s love for mankind reaching down to the most insignificant and sanctifying them through the Holy Spirit, since all are His creations. OTHER. “The law was given by Moses,” says the divine Scripture, “but grace and truth were made by Jesus Christ” 1562. Consequently, if a great difference is seen between the ministry of Moses and the mediator of God and man Jesus Christ, then it is necessary to recognize the Mosaic law as imperfect, having accomplished nothing 1563, as Paul says; and the grace [given] through our Savior, as we believe, is true and perfect. What then is this grace, if not the outpouring of the Holy Spirit, which was in our hearts 1564, according to the word of Pavlov? How then will the grace that is in us be revealed as true, if sanctification was given to us through creation, like the Law [given] through angels? For if the Holy Spirit does not act in us independently and is not by nature what we hear about Him, but, [Himself] being filled by communion with sanctification from the Divine essence, sends us the grace given to Him, then it is obvious that the grace of the Holy Spirit is given to us through creation. But that's not true. For the Law [came] through Moses, that is, through the angels 1565, and through our Savior grace and truth. So, the Spirit in us is self-active (αὐτουργὸν), truly sanctifying and uniting us with Himself through our contact with Him and making us partakers of the Divine nature. That the Holy Spirit is God by nature, and not a creature or a creature From the Epistle to the Romans. Paul writes to the Romans about our Savior Jesus Christ, called, as he says, the Son of God with power, according to the Spirit of holiness, from the resurrection of Jesus Christ our Lord from the dead 1566. So, if, because He rose from the dead, and because the life-giving power of the Holy Spirit broke the bonds of death, Christ is called the true Son of God and is thought of as such, then that through which the manifestation (ἐπίδειξις) of the Divine power is made, that is, the Spirit, cannot be created or created, so that Christ would not appear in some way to receive help from the creature, but, rather, [He must be thought of] as using His own power, which [is accomplished] through the Spirit. OTHER. And Paul also says: “I desire to see you, so that I may give you some spiritual gift for your confirmation” 1567. If the Spirit affirms with His gifts those in whom He is, then it should be clear to those who wish to think that He is not classified among creatures or slaves. It is written: “The Lord establishes the righteous” 1568. And what is placed in the place of natural dominion and is capable of affirmation is in every way invested with the dignity befitting the Lord. And what was created is in a servile rank, as [brought against one’s own will] into existence. So, the Spirit is not a creation, for it appears as the Lord, and not as a slave. OTHER. Paul, explaining what kindness the Lord of all showed towards us, says: “The love of God was poured out into our hearts through the Holy Spirit given to us” 1569. So, if God is loved 1570, according to the word of John, - and not that He is one thing, but that in Him is something else, for He is simple and not complicated - and is poured into our hearts by the Holy Spirit living in us 1571 then, the flock, the Spirit is God, since He, as God, lives in us, and, so to speak, creeps out (ἐξέρπον) from the highest of all [essences] Essence and is thought of [by existence] in His [special] existence (ἐν ἰδίᾳ ὑπάρξει) and [also] from the Father, and is given to creatures through the Son. OTHER, showing that the Law was laid down by the Spirit as God. “In 1572,” says [Paul], “for there is a spiritual law” 1573. Then, a little later, he adds: “I delight in the law of God according to the inner man” 1574. And again: “The law of the Spirit of life in Christ Jesus freed me from the law of sin and death” 1575. Now, having called the Law spiritual, that is, given through the Spirit, he immediately calls it the law of God. He shows even more openly in the following [words] that the Spirit is God, crying out: “the law of the Spirit of life,” so that the Holy Spirit would appear not only as a legislator, but also as the Spirit of Life. And what kind of Life is this, if not Christ, who says: “I am the resurrection and the life” 1576. So, when Christ lays the law, the Spirit Himself also lays the law, as being in Him and from Him by nature. OTHER. Paul, condemning the carnal movement and showing how it rebels against the will of the Spirit, says: “The flesh is against the Spirit, and the Spirit is against the flesh. κατὰ τῆς σαρκός): they oppose each other" 1577. Then, a little later, he continues: “Moreover, with my mind I work the law of God, but with the flesh the law of sin,” 1578, calling the law of sin the movements in the flesh towards inappropriate pleasures, and the law of God - the will of the Spirit. So, it is clear that God is the Holy Spirit, who determines our own will as a law. For it is fitting for no one else to lay down the law, but God alone. OTHER. “It’s vanity,” he says, “a creature obeys not by will, but for the one who obeyed in hope” 1579. Consequently, if [the heretics] say that the Holy Spirit is created and created, then they must admit that He too has submitted to vanity and is groaning and sick 1580, and now remains, as it were, in slavery, and will be freed only in redemption (εἰς τὴν άπολύτρωσιν) 1581 glory of the children of God 1582. Where, then, should we put Paul, who says: “We have not received the spirit of work or fear, but have received the Spirit of sonship, for Him we cry: Abba Father” 1583? But He delivers from slavery those in whom He dwells, and, on the contrary, transforms them into a state of freedom and sonship, showing them to be partakers of His nature. Therefore, He is not a slave, and if so, then He is not a creature. And he who has escaped both being a creature and being numbered among slaves must, of course, be of the Divine essence. OTHER. Having called the creation sighing, Paul adds: “Not just [the creature sighs], but we ourselves, who have the firstfruits of the Spirit” 1584. And what is the point here? A firstfruit is [always] the firstfruits of something, and, in every way, of the same type as that of which it is the firstfruits, just as the [firstfruits] of wine is wine, and, likewise, wheat is wheat. So, if the Holy Spirit is given to us, who in the future century will have the most perfect communion of the Divine, as a firstfruits, then it is in every possible way necessary to say that He is the Divine essence, of which He is the firstfruits. And if so, then He is neither a creature nor a creature, but rather God, as by nature existing from God and in God. OTHER. And again Paul writes to the Romans: “For by the grace that was given to me, I say that everyone who is in you should not philosophize any more than it ought to philosophize: but philosophize in chastity, which, as God has divided among each, is the measure of faith.” 1585. Then, again, referring to the power of the Spirit the distribution of Divine gifts, he says that to one God gives the Spirit of wisdom, to another faith 1586 (many other types of gifts are also listed), and adds: “All this operates one and the same Spirit, dividing power to everyone as he wants” 1587. So, if, in addition to other benefits, the Spirit is also the giver of faith, determining, as God, the measure sufficient for everyone, then how would it not be very wicked to classify Him among the creatures, and not rather say that He shone forth (πεφηνέναι) from God? OTHER. Paul, declaring that for the benefit of the pagans he boasts of the deeds accomplished through him by the Savior, says: “I will therefore boast in Christ Jesus among those who come to God. For I dare not say anything that Christ did not make with me, in the obedience of tongues, in word and deed, in the power of signs and wonders, by the power of the Holy Spirit" 1588. Consequently, if Christ performs signs and wonders through Paul by the power of the Holy Spirit, then the Holy Spirit is a certain natural and living energy and, so to speak, a quality of the Divinity of the Son. If so, then how will that which by nature [exists] in God and from God be a creation? How is all the power of the Son in creation? Even to say such a thing is wicked. From 1 Corinthians Paul, teaching that saving preaching is not revealed in the power of words, writes to the Corinthians: “And I was in you in great weakness and passion and trembling, and my word and my preaching were not in words surpassing the wisdom of men, but in the demonstration of the Spirit and power, and faith yours is not in the wisdom of men, but in the power of God it will be" 1589. Behold, he calls the manifestation of the Spirit, that is, deeds accomplished thanks to the Spirit, the power of God. For from Him and in Him by nature [dwells] His Spirit, who does all things. How can that be a creation or creature in which God is known by what He is by nature*, as far as this is possible for us, in the mirror and in fortune-telling 1590. OTHER. Having said that none of those who lead a shameful life will be an heir to the Kingdom of Heaven and having enumerated the fornicators, covetous and extortionists, [Paul] immediately adds: “And these were not better, but were washed, but were sanctified, but were justified in the name of our Lord Jesus Christ and by the Spirit of our God” 1591. So, if we admit that only God can forgive sins, and the Spirit forgives [them] and justifies, showing as saints those in whom He is, then it means that He is God, having by nature the Divine action in Himself. OTHER. “Or you don’t know,” he says, “that the filthy person who clings to one body has one body; Cling to the Lord, there is only one Spirit? » 1592 For just as a filthy person who cleaves to her becomes one with her, so he who becomes a partaker of the Holy Spirit becomes one with the Lord. Consequently, God is the Holy Spirit, through whom we cleave to God and become one with Him, and become partakers of the divine nature 1593 through contact and unity with the Spirit. And if the Spirit is God, then how will He be [at the same time] the creation? OTHER. “Or do you not know,” he says, “that your body is the temple of the Holy Spirit living in you, which you have from God?” 1594 So, if we are also called the church of God when the Holy Spirit lives in us, then how will He not be of the Divine essence, but will be numbered among the created things, when it is completely obvious that nothing created or created is called living in the church as God? After all, this, along with other things, [constitutes] the exclusive [dignity] of the Divine nature. OTHER. “For he speaks with tongues, he speaks not to man, but to God: no one hears, but to the Spirits 1595 he speaks mysteries” 1596. This means that the Spirit is God and from God if the one who speaks to Him converses with God. From Second Corinthians Paul, speaking about the resurrection of the dead, says: “For we who are in this body groan heavily, because we do not want to be laid low, but to be naked, so that the life of death may be consumed with the belly. It is God who created us in this true state, and who also gave us the betrothal of the Spirit" 1597. He says that the Spirit is given as a betrothal to life, since He is this by nature; for the Spirit gives life 1598. But we find [in Scripture] that to be life by nature belongs only to God the Father and the Word that came from Him. “Just as the Father,” says [Christ], “has life in Himself, so will the Son have life in Himself” 1599. And again: “Just as their Father wants to live, so their Son also wants to live” 1600. Therefore, since the Father gives life, the Son also creates life in the same way, and the Spirit also gives life, how can one be created like the Father and the Son and having the identity of essence? OTHER, said about the same thing syllogistically. If the Spirit, being, according to crazy heretics, a creation and a creature, can revive those in whom He is, then there is nothing exceptional in God when He also gives life, and we [thereby] recognize the absolutely identical action of the Creator and the creature. How then can equal and indistinguishable power be given from different and very different essential qualities? For those who have one action will also have one logos of how they exist (τὸν τοῦ πῶς ἐστι λόγον). So, it is time either to reduce God to the boundaries of creatures, or to attribute to the creation the logos befitting the Divinity, if, in their opinion, the Spirit, being a creation and creature, has an action equal to that of God. And then something that by nature is absolutely unmixable will be mixed. But this is absurd, and nothing that is essentially inherent in God is inherent in the creature in the same way as it is in Him. But the Spirit gives life, while God and the Father gives life. And how then will He be a creation, having in Himself by nature a special and exclusive property of the Divine essence? So, the Spirit is from God and God, and not a creature, as some of the madmen think, for whom the struggle against the truth is always sweet. OTHER. “And if anyone is in Christ, he is a new creation: the ancient past is new, and everything is new, and everything is from God” 1601. So, since, while Christ renews us and transfers us into a new life, the Spirit is called renewing, according to what is said in the Psalms: “Thou shalt follow Thy Spirit, and they shall be created, and renew the face of the earth” 1602, then it is necessary to confess that the Spirit is of the same essence as the Son, as existing from Him by nature and sent by Him to accomplish [its] renewal, and being the fulfillment of the Holy Trinity. And if so, then it means that the Spirit is God and from God, and not a creation. OTHER. “Sweetly I will boast all the more,” says [Paul], “in my weaknesses, so that the power of Christ may dwell in me” 1603. And if what indwells and dwells in us is the Spirit, and through Him is Christ, then it means that the Holy Spirit is His power. If so, how will that which is inherent in the nature of the Son be a creation? For then it is appropriate to call the Word, which does not have any duality of God in Himself, complex, consisting of created nature and also of its own. And if this is absurd, then the Spirit is not created and not created, but [existing] from the incomprehensible and Divine essence, like its power and natural energy. OTHER. “Test yourselves, if you are in faith; tempt yourselves. Or do you not know that Jesus Christ is in you? Unless you are inexperienced by nature. I hope that you will understand that we are not skillful” 1604. So, since when the Spirit lives in the skilled, Christ is living [in them], it is necessary to say that the Spirit is of the Divine essence, with which He makes those who partake of Him as partners. For no one can say - unless, of course, he has the mind - that communion with God is accomplished in us through creation, if indeed the created and uncreated essences, and the great distance between them, are completely alien and dissimilar to each other. OTHER. “The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit with all of you. Amen" 1605. Behold, here again the Holy Spirit is shown to be the completion (συμπληρωτικὸν) of the Holy Trinity. How one, how simple is God, if the Spirit Who is in Him, being created or created, turns out to be something different in comparison with Him? But God is truly one, simple and uncomplicated, and without admixture of any foreign nature. And it is obvious that from Him and in Him the Spirit [exists] by nature, being His fruit, and that He was not brought into being from outside (εἰς ὑπόστασιν), and did not have what He is brought in, as the heterodox foolishly teach. “Children,” says [Paul], “in the image of the sick, Dondezh Christ will be imagined in you” 1606. If, through the Spirit alone, Christ is imagined in us and, as it were, puts His features into us, rewriting (ἀναζωγραφῶν) human nature into the beauty of the Divine, then it means that God is the Spirit of Christ, Who is imagined in us, as He is, and is, undoubtedly, belonging to His essence 1607, and not having received existence from the outside. OTHER. “Walk in the Spirit, and do not commit carnal lust. For the flesh lusts against the Spirit, and the Spirit against the flesh: but these things oppose one another, so that you do these things no matter what you want. If you are led by the Spirit, you are not under the law" 1608. If, being guided by the desires of the Spirit towards piety and rightness of life, we are called into freedom, moving away from slavery to the Law, then it means that the Spirit is God, capable of liberation and possessing Sovereign dignity. After all, that only God can liberate is clear from the fact that no one except Him can forgive sins. The Savior Himself will assure us of this no less, saying: “Amen, amen, I say to you, that if it were not your Son who freed you, you are a servant” 1609. For the ability to do this is not inherent in the creature, but only in the Word who came from God and the Father, as [His] Son and Heir. So, if, while the Son alone calls us to freedom, and the Spirit is found to do this, then how can He not be His essence, doing everything as He does, with the power and authority becoming God? And if so, then the Spirit of Christ is neither a creature nor a creature. For this word carries with it great wickedness. Speaking about our Savior Jesus Christ, [Paul] says: “In Him also you, having heard the word of truth, the gospel of our salvation, and in Him also believed, were marked by the Holy Spirit of promise, which is the betrothal of our inheritance for deliverance.” supplies, to the praise of His glory" 1610. If, sealed by the Holy Spirit, we are transformed into the likeness of God, then how will that be created, through which the image of the Divine essence is inscribed in us and the imprint of the uncreated nature remains? For, of course, not according to artistic custom, the Holy Spirit depicts the Divine essence in us, Himself being different in comparison with it, and not in this way leading us to the likeness of God, but, Himself being God and having come from God, as if in some wax, it is invisibly pressed into the hearts of those who receive Him in the image of a seal, rewriting the nature of [man] through communion and likening Himself into primitive beauty and again showing man to exist in the image God's How then will creation be that through which nature is transformed, becoming like God, as having become a partaker of God? OTHER. Discussing the coming of our Savior, [Paul] says: “And having come to bring good news of peace to you, far and near, before that the Imams brought both in one Spirit to the Father” 1611. If, having accepted the Spirit of Christ, we are brought through Him to God and the Father, appearing to be partakers of His Divine nature, then how can that be a creation, through which we, as a race, are already united with God? OTHER. “In the same way,” he says, “who are not strangers and comers, but who are fellow saints and have been with Christ 1612, who was created on the foundation of the apostle and prophet, who is the cornerstone of Jesus Christ himself, in whom every creation is built to grow into a holy church (ναὸν ἅγιον) about the Lord: about Him you also are created into a habitation of God by the Spirit "1613. If, thanks to the Holy Spirit, we are called a holy church (ναὸν), so that God lives in us, then how come some do not go beyond the bounds of all wickedness, numbering the Spirit among the created things, and not confessing instead that from the Divine nature there is That Which essentially comes from it and dwells in us as God? OTHER. “To me,” he says, “the least of all saints, this grace was given, to preach to the nations the unexplored riches of Christ and to enlighten everyone that there is a glimpse of the secrets hidden from centuries in God, who created all things.” 1614. Then again, a little higher, he says: “As in the pre-written writings in the past: about him you can more reverently understand my mind in the mystery of Christ, even though in other times he was not said to be the son of man, as now he was revealed by His holy apostle and prophet in Dusya” 1615. So, if the prophet is truly true, exclaiming: “Who has understood the mind of the Lord?” 1616, then it is obvious that none of the created things knows the Divine will; after all, when this is said about people, everyone (πᾶς τις) 1617, I think, will agree. But let us, if you please, look at the holy powers that exist in heaven, whether they are not deprived of such honor. So, let us take the angel described in the book of Zechariah, praying and saying: “Lord Almighty, how long wilt thou have mercy on Jerusalem and the cities of Judah, which thou hast despised, this seventieth year?” " 1618 How, if he knew this, did he proceed, asking to find out? But obviously he doesn't know. Consequently, if - despite the fact that none of the others knows the Divine will - the Spirit tests and searches it, and knows the depths of God 1619, and reveals what is hidden in Him to the holy and makes manifest, then how can He be legally cut off from oneness with God? How will not that which by nature abides in Him, as His Spirit, and knows everything that is in Him, be completely [arising] from Him? And if so, then the Spirit is not a creature or a creation. “Do not be flattered,” says [Jacob], “my beloved brother. Every good gift and every perfect gift is from above, coming from the Father of Lights" 1620. If from the Father of Lights a manifold gift of Divine gifts is sent down, and Paul says that all this is done by the Spirit, distributing power to each as he wills 1621, then how is it that the Spirit is not God [being] from God and in God, when He does everything that befits God, and, moreover, with authority? Therefore, He is not a creature, as these [heretics] talk idle talk. “Be wise,” says [Peter], “and be sober in your prayers. First of all, have diligent love for each other, because love covers a multitude of sins. Strangers towards each other, without murmur. Every gift, as it is accepted, serves among itself, as a good builder of the various graces of God" 1622. Pay attention again to the fact that when the Holy Spirit, with authority and as He Himself wishes, distributes gifts and gives them to each of the saints, the wonderful Peter affirms that the giving and variety of such grace are from God, for he knows that the Spirit is not alien to the Divine nature. So, when Peter calls the Spirit God, how would it not be wicked and at the same time insane to consider Him among creation and desperately dare to contradict the preaching of St. apostles? “This,” says [John], “I write to you about those who flatter you. And you receive the anointing from Him, it abides in you, and you do not demand, but whoever teaches you: but because the anointing itself teaches you about everything, it is true and not false: and whatever it teaches you, abide in it” 1623. A certain word is found among the prophets: “And they will all be taught by God” 1624. So, since those who believe in Christ and are anointed by the Holy Spirit learn everything from Him and have no need for human teaching, but rather find themselves taught by God, according to the prophetic word, then it is clear that the Spirit is God. And being such by nature, how can He be a creature? OTHER. “And he who keeps His commandments abides in Him, and He in him. And of this we understand that it abides in us from the Spirit, which He gave us to eat" 1625. If, when the Holy Spirit lives in us, it is God who lives, then how is it not God and not from God the Spirit, Whom if anyone has, then he carries within himself the indwelling God, Who through the prophet says: “For I will dwell in them and walk like them, and I will be their God” 1626? And if the Spirit is God and from God, then who, foolishly saying that He was created, will escape eternal torment? OTHER. “Who is he who overcomes the world, except he who believes that Jesus is the Son of God? This is Jesus Christ who came by water and blood and the Spirit, not by water, but by water and blood: and the Spirit bears witness, for the Spirit is the truth. For there are three who testify in heaven, the Father, the Word and the Holy Spirit: and these three are one. While human testimony is acceptable, God’s testimony is more “1627.” Consider also that the herald of truth calls the Spirit God and by nature [being] from God. For, having said that the Spirit is the witness, he, a little later, adds: “The testimony of God is more.” How then will there be a creation about Which is theologized along with the Father of all, and Which fulfills the Holy Trinity? “Jesus Christ's Nativity here: betrothed to His former Mother Mary Joseph, who had never even dreamed of before, was found possessed in her womb by the Holy Spirit” 1628. If the ability to create belongs only to the Divine nature, and this, together with other things, constitutes its exclusive property, and the Divine Spirit creates a church in the Virgin, then who, saying that He was created, will not turn out to be wicked and at the same time insane? After all, such a person, undoubtedly, slanderes the highest essence of all, trying, as it were, to drag it [from the Divine heights] into the boundaries of creatures, so that it can be new, and not original. We will not have a new God 1629, according to what is written in the Psalms. So, the Divine and immaculate nature did not arise and was not created, but rather was born at the beginning of 1630. And if so, how can the divine and holy Spirit existing in God and the Father be conceived as created? OTHER. “If I,” says [the Savior], “I will cast out demons about Beelzebub, about whom will your sons cast out? For this reason there will be judges for you. If I, through the Spirit of God, cast out demons, then the kingdom of God will come upon you” 1631. If God is glorified by casting out demons through the action of the Spirit, and the Holy Spirit, according to some ignorant people, is created and arisen, then it turns out that the power of God lies in created things. And how could that not be greater than Him in which He is glorified? But it is wicked to think and speak in general like this. So the Spirit was not created, in whom God through the Son accomplishes all things and is glorified through this. “And the little ones,” says [the evangelist], “having received Him, He gave them the power to become children of God, believing in His name, who were born not of blood, nor of carnal lust, nor of manly lust, but of God” 1632. If the Spirit, through faith in Christ, regenerates us to salvation, so that for His sake we are called born of God, then how can the Spirit not be God? And the fact that we, believers, are born of the Spirit is testified by the Savior, who says to Nicodemus: “The Spirit breathes wherever He wills, and you hear His voice, but do not know where it comes from or where it goes: such is everyone who is born of the Spirit” 1633. OTHER. “When the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, will testify about Me” 1634. If the Holy Spirit proceeds from God and the Father and is, as it were, a certain fruit or quality of His essence, and the Father is uncreated and uncreated, then how can the Spirit pouring out from Him be created? How then are we called churches of God, receiving the Spirit into ourselves, if He is not God, as some madly think about Him? Wed: Prayer to the “Heavenly King.” Apparently the sentence is broken. In the Latin translation, instead of “if” there is “therefore” (quocirca), and the phrase takes on a finished appearance, but the chapter, in our opinion, still looks unfinished. See: Lev.24:10–14. In the book of Leviticus, he is the son of an Israelite woman and an Egyptian man. Meteki (μέτοικος), in ancient Athens, a class of partial residents, foreigners who were allowed to live in the city under certain conditions, but who did not enjoy the political rights of natural citizens. At St. Cyril, the beginning of the verse is given in the singular: “οἶδα μὲν,” whereas in the modern text of Scripture there is a plural: “οἴδαμεν.” {The first version is presented in the critical apparatus NA27.} Gal.5:17. In the Slavic Bible in this verse we read: “For the flesh lusts after the Spirit, and the Spirit after the flesh,” but St. Cyril omits the verb “ἐπιθυμεῖ” (lusts), without which the Slavic text would lose meaning. Therefore, contrary to custom, we had to give this quote in Russian. In the original: “to freedom” (εἰς τὴν ἐλευθερίαν). Rom.15:17–19. In Scripture - “the Spirit of God”. {The oldest manuscripts present both options.} In the Slavic translation (as in others), the dative “Πνεύματι” is understood as instrumental and is translated in the instrumental case, i.e. “Spirit”, but St. Kirill, as can be seen from the context, interprets it differently. The original says: “ἴδιον δὲ πάντων τῆς οὐσίας αὐτοῦ”, but we suggest instead of “πάντων”, with which there are no words that agree, to read “πάντως”. In the Latin translation, this word is simply omitted, and the passage reads: “et proprietas essentiae ipsius est.” The original reads "παῖς τις", but this is most likely a typo, although the Latin translation follows this reading: "puer aliquis" (a certain child). You might be interested in: