Homily on the Monday of the Holy Spirit (Emperor Leo VI the Wise) - 3 of 3

...continued from part two.

These words do not even mean that new thing which the revolutionaries want to introduce about the existence of the Spirit, namely that the Spirit proceeds from the Son, whose single authority they wrongly turn into a polyarchy. I do not know where they got this belief from. Which of the two do they want? To have the Spirit proceeding from the Son, making Him together with the Father the origin of the Spirit, or should they remove the procession from the Father? For if the Spirit proceeds from the Son, how does He not also proceed from Himself, since whatever is of the Father and the Son is also of the Spirit? Then what? It happens not only that He does not come from the Son, but also not from the Father. For that which has existence from itself, what need has a cause of existence from elsewhere? Also, if the Spirit has the same power, how does the Son not also come from the Spirit, as the Spirit from the Son? For, either He does not have the same power as the Son, in receiving, and not giving, or if indeed He has the same power, the Son will also have something of the Spirit, as He gives to the Spirit. And how do you deprive the Spirit of this alone, that is, of proceeding from Himself, without taking anything away from the others, which have been added to the Father and the Son? For, He could also be deprived of others, so that the insult would be more evident, or if He is not deprived of others, He may not be deprived even of His existence by Himself. Why, then, is the choice held only for this? Then, if the Spirit proceeds from the Father and the Son, and with the addition of this attribute is distinguished from the paternal hypostasis, how is He not inferior to the Father in the oneness of essence and intimacy of the Son, if indeed the Son has the existence from the Father, and to the Son is added that He is also the cause of the Spirit? And if all that the Son has, He receives from the Father, from there the Spirit will proceed from Him. What, then, was the generosity, to give to the Son for the Spirit to proceed from Him, and to give the Spirit neither to proceed from Himself, nor even to participate in the birth of the Son? And if the Father is greater, because He is the cause of the Son, the Son must also be greater by being the cause of the Spirit. And how does it escape you that the hypostasis of the Spirit is diminished, when the Son is said to have one cause of existence, and the Spirit is said to have two causes? And if by this sequence the Son is greater than the Spirit, how will the blasphemy against the Holy Spirit not be greater than the blasphemy against the Son? Because this is what the Savior taught, saying that blasphemy against the Holy Spirit, in this world and in the future will have an unforgivable punishment (Matt. 12:32, Mark 3:29, Luke 12:10).

Homily on the Monday of the Holy Spirit (Emperor Leo VI the Wise) - 2 of 3

...continued from part one.

Let no insolent tongue be moved against the Spirit, Who reigns and creates, to speak illicit words. From the divine Word that made everything, "the heavens were established" (Ps. 32:6), but we have learned that it was also the Spirit who cooperated in their power. "No one knows the Father except the Son" (Matt. 11:27), but the Spirit does not lag behind in this knowledge either. "For the Spirit searches all things, yes, the deep things of God" (1 Cor. 2:10). The Son gives forgiveness of sins, the Spirit has the same power. The Spirit makes slaves noble by adoption (Rom. 8:15). Let those who lower the Spirit who gives freedom to the level of slavery be ashamed (2 Cor. 3:17). Those who do not tremble to place among the creatures the Spirit, who is the cause of the creation, what great madness! The Pneumatomachi do not understand that they are fighting themselves. They sharpen their tongues against themselves and do not sense it. Tell me, you dark creature, if the Spirit is a creature, how does He bestow freedom? If He is not God, how does He impart divine grace? If He does not reign, how does He make men heirs to the kingdom? If He is not of the same nature with God, how through Him do we partake of the divine nature? (Rom. 6:5). What compels you to be a more violent tyrant, than that tyrant already abolished, I mean the apostate demon, by bestowing upon the creation after incorruption decay once again? Because, of course, creatures do not become incorruptible by a creature. If indeed the Spirit is a slave, as a creature He is enslaved to decay, although for our sake so great a ransom was given. The Son receives the Spirit, which has the same power and cooperates with Him in the regeneration of people, and together with Him and with the Father, He brings about our regeneration. But if the Spirit is reckoned together with the creatures, He cannot act in that which He is perceived to be able to do. You should not say that of course nothing prevents one from receiving the Spirit as a creature, and then say that He will set us free. In the first place, if that which has been decayed was remade through a creature, why does the Creator with philotimo proceed to the event and show His will so great in this work that it was possible to do it using a creature as a servant? And why does the Son dwell in a womb, and is wrapped in swaddling clothes, and in the fullness of time God receives the fullness of my own regeneration? And why is a Cross erected, and the hands of murderers dare bold deeds, and He who is above the heavens is hidden on earth and lodged in a place of corruption? Why? For there was no other way to help the creature, nor could the servant render so great a benefit, nor could we through the creature be delivered from corruption, nor from the creature receive so great a gift, but from God alone. Who, because He was moved by mercy and judged that he had to relieve man who was burdened with wounds, because it was not possible in any other way to do the appointed work, to fulfill those things which comfort, He gave himself up. How, then, does Christ, ministering, receive the Spirit as a partner in the regeneration of that which has been corrupted, since it was not possible for the created nature to serve the work of regeneration if the Spirit was placed with the creatures? Then, what is our way of sinning against another and receiving from Him the forgiveness of sin, to which of course we are not accountable? For man sinned not against a creature, but against God, not keeping the commandment He gave. How, then, does created nature to which I am not accountable free me from debt? You who misjudge the Trinity and are dangerously disposed to your own things, deprive not then the Spirit of His glory. Nor by distinguishing Him from the divine equal honor of the Father and the Son do you lower Him to the rank of creatures. Be ashamed of the greatness of the office, if of course you want nothing else, but at least be ashamed of the testimony given by the Word, the kin of the Spirit. He says to those to whom He entrusted the ministry, when He ascended to the Father: “Go therefore and make disciples of all nations. Baptize them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 19). The slave cannot participate in the Despotic arrangement of Persons.

Homily on the Monday of the Holy Spirit (Emperor Leo VI the Wise) - 1 of 3

Homily 13

Discourse of Leo the King in the name of Christ the Eternal King, On the Divine Spirit Who is Enthroned with Christ, from Whom and through Whom, Having Descended of His Own Accord, He Granted to Men the Adoption

Delivered by Emperor Leo VI the Wise (+ 912)

Yesterday we celebrated the festival of the coming of the Paraclete, and by making the day happy and by offering reconciliation to God the Father, He made the presentation brilliant. Today we introduce the festival, as if enjoying some remnants of yesterday's sacred pleasure. Yesterday He honored us with His presence, today we honor the coming of the Paraclete. Yesterday, for us, the favor we received was a matter of celebration, today the reason to celebrate is the glorification of the Spirit. What praise, then, should be given to Him? Of course the confession of the glory that is due to God. For which He was sent by the Son, after this had been accomplished with Him. Because He came to glorify Him (Jn. 16:14). But He arrived to display in His creature also His own honor. Precisely because the honored Trinity, even before the world existed, also had to be honored by those who are in the world. Today, being willing to do this, my speech begins in this way: