The Spirit as Uncreated God
This will result to me for salvation, through your prayer and the supply of the Spirit of Jesus Christ. Therefore, look, just as the saying 'Spirit of God' alone, and the addition of 'of' and 'your', has clearly signified this, that it is also uncreated and is God, having a name that is not acquired, but is naturally what is also attributed to it
And the fact that it is written 'Spirit of the Son' similarly demonstrated the communion of nature toward him, so that it might not be considered a creature of his. For how could the Son have created that which is and has also been written 'Spirit of God' to his own Father, as if he did not have it from himself before this? Which is not only blasphemous, but also a lie. 'Spirit of Christ' might be understood, that is, the power of Christ, in the manner that it has been said, 'the power of Christ and the wisdom of God.' For since the blessed Hypostases themselves proceeded from the nature of one Father and not by a creative energy, they lead back to the same one.
In order that no one might suspect his being a beginning or an end, but might truly believe that it is the Spirit of God, proceeding according to his nature, breathed uncaused and not becoming, as one of the other functional spirits, the Lord teaches in the Gospel according to John, saying: 'the Spirit of truth, which proceeds from the Father' (John 15:26). And he did not say 'is created.' For every birth and procession is accomplished through equal and similar things; but most distinctly is the birth and procession from the one Father through the union of his own divinity.
But regarding creatures, the prototype leads in time; but regarding God, it is not so, but co-essential and co-proceeded. And agreeing with the Lord, John proclaimed the Holy Spirit, which is equal and unalterable to the Father, and as a partial grace of him, encompassing, as one might say, the undefinable God the Father, and showing it as a partial grace found among the faithful, saying: 'For by this we know that we abide in him, and he in us, by the Spirit he has given us' (1 John 4:13). In the manner that the Son said: 'He who has seen me has seen the Father' (John 14:7/14:9); and: 'I proceeded from the Father' (John 16:28). For nothing at all according to essence...
not by divisions of cutting
Greek
τοῦτο μοι ἀποβήσεται εἰς σωτηρίαν, διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ»· 2.20 ἄθρει δὴ οὖν, ὡς καὶ μόνον τὸ φάναι αὐτὸ «πνεῦμα τοῦ θεοῦ», καὶ ἡ προσθήκη δὲ τοῦ «μοῦ» καὶ «σοῦ», καὶ τοῦτο τηλαυγῶς ἐσήμανεν, ὅτι καὶ ἄκτιστόν ἐστι καὶ θεός, τοὔνομα ἔχον οὐκ ἐπακτόν, ἀλλ' ἀπὸ τοῦ εἶναι ἐκεῖνο φυσικῶς τοῦτο ὅπερ καὶ προσηγορεύεται. 2.21 καὶ τὸ γεγράφθαι δὲ αὐτὸ «πνεῦμα τοῦ υἱοῦ», ὁμοίως τὴν πρὸς αὐτὸν κοινωνίαν τῆς φύσεως ἐδήλωσεν, καὶ ὥστε μὴ κτίσμα αὐτοῦ νομισθῆναι. πῶς γὰρ ἂν τῷ ἰδίῳ πατρί, ὡς οὐκ ἔχοντι πρὸ τούτου ἐξ ἑαυτοῦ, ἔκτισεν ὁ υἱὸς τοῦθ' ὅπερ ἔστι τε καὶ γέγραπται πνεῦμα θεοῦ; ὅπερ οὐ βλάσφημόν ἐστι μόνον, ἀλλὰ καὶ ἠλίθιον. νοηθείη ἂν «πνεῦμα Χριστοῦ», τουτέστιν δύναμις Χριστοῦ, ὃν τρόπον εἴρηται «Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.» 44 ἐπειδὴ γὰρ ἑνὸς πατρὸς φύσει καὶ οὐ δημιουργικῇ ἐνεργείᾳ προῆλθον αἱ μακάριαι ὑποστάσεις αὖται, εἰς τὸν αὐτὸν ἕνα ἀνάγονται. 2.22 ἵνα γὰρ μή τις ὑποπτεύσῃ ἀρχὴν αὐτοῦ εἶναι ἢ πέρας, ἀλλ' ἀπὸ τῆς κατὰ τὴν φύσιν αὐτοῦ προόδου πιστεύσῃ ἀληθῶς αὐτὸ πνεῦμα εἶναι τοῦ θεοῦ, ἀναπνευσθὲν ἀνάρχως, καὶ οὐ γενόμενον, ὡς ἓν τῶν ἄλλων λειτουργικῶν πνευμάτων, διδάσκων ὁ κύριος ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ λέγει· «τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται». οὐκ εἶπεν δὲ «κτίζεται». πᾶσα μὲν γὰρ γέννησις καὶ ἐκπόρευσις διὰ τῶν ἴσων καὶ ὁμοίων ἐπιτελεῖται· μάλιστα δὲ διαφερόντως ἡ ἀπὸ τοῦ ἑνὸς πατρὸς καθ' ἕνωσιν τῆς ἑαυτοῦ θεότητός ἐστι γέννησις καὶ ἐκπόρευσις. 2.23 ἀλλ' ἐπὶ μὲν τῶν κτισμάτων ἡγεῖται τῷ χρόνῳ ὁ πρωτότυπος· ἐπὶ δὲ τοῦ θεοῦ οὐχ οὕτως, ἀλλὰ συνυφεστώτως καὶ συμπροεληλυθότως. 2.24 συνᾴδων δὲ τῷ κυρίῳ καὶ Ἰωάννης ἐκήρυξεν τοῦ ἁγίου πνεύματος τὸ πρὸς τὸν πατέρα ἴσον καὶ ἀπαράλλακτον καὶ ὡς μερικὴ αὐτοῦ χάρις ὅλον, ὡς ἂν εἴποι τις, τὸν ἀπερίγραφον θεὸν πατέρα περιλαμβάνον, καὶ ὡς μερικὴ χάρις παρὰ πιστοῖς εὑρισκόμενον δείκνυσιν, εἰπών· «ἐν τούτῳ γὰρ γινώσκομεν, ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν». ὃν τρόπον ὁ υἱὸς εἶπεν· «ὁ ἑορακὼς ἐμὲ τὸν πατέρα·» καί· «ἐγὼ παρὰ τοῦ πατρὸς ἐξῆλθον.» 2.25 οὐδὲν γὰρ ὅλως κατ' οὐσίαν ἢ κατὰ χρόνον ἢ δόξαν ὕφεσιν ἔχον δύναται τὴν ὅλην ἐκφαίνειν ἀλήθειαν ἢ ὁμοειδὲς τυγχάνειν καὶ ἴσην ἔχειν ἐπίγνωσιν· οὔτε δέ τις τύχοι ἂν μετοχῆς θεότητος ἀληθοῦς διὰ κτίσματος· 2.26 δίδοται δὲ τὸ ἅγιον πνεῦμα, οὐ κατατομῆς μερισμοῖς, ἀλλὰ τῷ λόγῳ τῆς μετουσίας, καὶ τοῦ μὴ νοεῖσθαι ἑτεροφυῶς ἢ ἑτερογνωμόνως τοῦ πατρὸς οἰκεῖν ἐν ἡμῖν. 2.27 ἔδειξεν δὲ ἅμα «ὁ τῆς βροντῆς υἱὸς», ὡς ἔνθα ἐστὶ τὸ ἅγιον πνεῦμα, πάρεστιν ὁ θεὸς πατήρ, οὗ πνεῦμά ἐστιν· ὅπερ καὶ αὐτὸς ὁ θεὸς προανεφώνησεν, εἰπών· «ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω· καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός.» 2.28 ὡς πάλιν τὸ ἀντικείμενον δηλοῖ, ὅτι εἴ τις τὸ πνεῦμα τοῦ θεοῦ ὡς θεὸν ἀληθινὸν οὐκ ἔχει, οὐδὲ τὸν πατέρα ἔχει· παρ' οἷς δὲ μὴ οὗτός ἐστιν, οὐδὲν ἀληθὲς οὐδ' ἀσφαλὲς οὐδὲ βέβαιον. 2.29 ὡς τὸ ἔμπαλιν ὁστισοῦν λέγων περὶ αὐτοῦ, κἂν αἱρετικὸς ὢν τύχοι, ἐὰν ἐρωτηθῇ, περὶ ποίου διαλέγεται πνεύματος, λέγει· «τοῦ ἁγίου»· καὶ εἰ αὖθις πάλιν πεῦσις αὐτῷ προσενεχθείη, «ποίου ἁγίου», ἀνάγκη αὐτὸν εἰπεῖν εἰς φανερωτάτην δήλωσιν· «τοῦ πνεύματος τοῦ θεοῦ», ὡς τῶν ἄλλων μὴ οὐσιωδῶς ὄντων αὐτοῦ. 2.30 μοχθηροὶ δὲ ἑαυτοῖς τε καὶ τοῖς ἀκούουσιν γινόμενοι αἱρετικοί, βιαίοις ἐπιχειρήσεσιν συκοφαντοῦσι τοὺς ἡμῶν καὶ αὐτῶν ἀμείνους καὶ μέγιστον διαφέροντας καὶ περὶ τοῦ ἁγίου πνεύματος χρήσαντας ἁγίους· οἷς οὐκ ἐναντία νομοθετητέον. 2.31 φασὶν γὰρ κατὰ λέξιν οὕτως· «ὅταν οὖν λέγῃ ὁ θεός· «ὁ παῖς μου Ἡσαῖας·» καὶ, «υἱὸς πρωτότοκός μου Ἰσραήλ», ἡ «μοῦ» συλλαβὴ ἔχειν τι κοινὸν τὴν ἀνθρωπείαν φύσιν πρὸς τὴν τοῦ θεοῦ δείκνυσιν; ὥσπερ οὖν, φησίν, τοῦτο εἶπεν ὡς τοῦ εἶναι αὐτοῖς αἴτιος. οὕτως καὶ τὴν ψύχωσιν αὐτῶν «πνεῦμά μου» προσεῖπεν.» 2.32 εἴ τις δὲ αὐτοῖς τῆς ἀληθείας καὶ ἀκριβείας λόγος ὑπῆν, οὐκ ἂν τηλικαῦτα ἔπταιον. πρῶτον μὲν γὰρ αὐτῷ τῷ φάναι «Ἡσαῖαν» καὶ «Ἰσραὴλ» ἀνθρώπους ἐδήλωσεν· προσέθηκεν δὲ κατ' ἐξαίρετον αὐτοῖς τὸ «μοῦ» ὡς αὐτῷ ταῖς πράξεσιν προσήκουσιν. 2.33 τὸν Ἡσαῖαν δὲ «παῖδα» ἐκάλεσεν, τουτέστιν οἰκέτην, τὸν δὲ Ἰσραὴλ «πρωτότοκον», ὡς πρῶτον ἀρξάμενον λατρεύειν αὐτῷ, καὶ ὄντα τῇ περὶ αὐτὸν διαθέσει καὶ φροντίδι τοῦ θεοῦ ἐν τάξει υἱοῦ. 2.34 ὥστε τὸ «μοῦ» ἐπὶ τοῦ
About this text
Didymus the Blind defends the full divinity of Father, Son, and Spirit against those who rank them.
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- Copy-text PG (Khazarzar) (Greek)
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