On the Holy Spirit, in One Book

But you are not in the flesh but in the spirit, if indeed the Spirit of God dwells in you: but if anyone does not have the Spirit of Christ, he is not His. But if Christ is in you, the body indeed is dead because of sin, but the spirit lives because of righteousness. And if the Spirit of Him who raised up Jesus from the dead dwells in you, He who raised up Christ from the dead shall quicken also your mortal bodies, because of His Spirit that dwells in you In a divine manner, and with divine eloquence, the Apostle has made known to our minds the mystery of the Lord's Trinity and of our faith. For when he had said: But you are not in the flesh but in the spirit, if indeed the Spirit of God dwells in you, he added: But if anyone does not have the Spirit of Christ, he is not His. What else, then, did the Apostle teach but the union of the Trinity?

For the Spirit of God is the Spirit of Christ; and the Spirit of Christ and of God is neither divided from Christ nor separated from Him; since neither can God be shown separable from His own Spirit, nor Christ likewise from His own Spirit. But if God is inseparable from His own Spirit, then Christ too is inseparable from His own Spirit: therefore the Spirit of God and the Spirit of Christ is inseparable from God and Christ; and by this God and Christ and the Holy Spirit are shown to be undivided, since the Spirit is always everlasting in God and in Christ. For what else does he contend to be signified by this concatenation and connection, but the understanding of unity; since through the Spirit God and Christ, who are inseparable from each other, are united, and, to speak more fully, are understood as one?

This is a divine mystery, which a creature does not have in itself naturally or inseparably; namely, that one Spirit of the Father and of the Son, or that three should be known to be one, and one indivisibly.

And therefore the Apostle, secure in having learned this foundation of faith from Holy Scripture and having known it by divine revelation, does not fear thereafter to proclaim in one place one God, in another with the Lord, in another with God and the Lord the Holy Spirit; because whether he should say one God, he knows he has fulfilled the name of the Trinity; or whether he should mention only God and Lord, he knows how to say: But may God Himself, and our Father, and our Lord Jesus Christ direct our way to you, and takes care not to say, "may they direct"; or whether he makes mention of God and the Holy Spirit, he knows he has done no injury to Christ: or whether he fits persons to their proper functions in mentioning God, and the Lord, and the Holy Spirit, he knows how to say: And all these things worketh one and the same Spirit, dividing to each as He wills; since it is impious to say three gods, and it is likewise altogether irreligious not to confess one in the name of the Trinity.

Let us next consider what follows, by which he confirms and establishes this sense; for when he had said: But if anyone does not have the Spirit of Christ, he is not His, he added: But if Christ is in you. Therefore it is manifest that Christ dwells through the indwelling Spirit of Christ; but if Christ dwells through the indwelling Spirit of Christ, then certainly God also dwells through the indwelling Spirit of God. Then he added: And if the Spirit of Him who raised up Christ from the dead dwells in you, that is, of God; and by this it is proved that the Holy Spirit is nothing other than God and Christ, through whom God and Christ dwell: whom whoever does not have dwelling in himself can have neither God nor Christ. But someone may say: If God dwells in us through His own Spirit, and the Spirit is one and the same with God and Christ, how again is it said: He who raised up Christ from the dead shall quicken also your mortal bodies?

How are God and Christ one, when Christ is raised from the dead through the Spirit of God? O the depth of the riches of the wisdom and knowledge of God! Truly, where is the wise man? Where is the scribe? Truly this is that which eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him. But God has prepared for them that love Him, that Christ the Lord, though He was in the form of God, should take the form of a servant, so that He alone might be found both. Since therefore Christ is both, namely God and man, this raising up is not therefore ascribed to His divinity, as though His divinity could either suffer or die: but because the Word, God, was made flesh, and dwelt among us.

Otherwise, if His divinity had been able to suffer, there would have been no need at all for Him to take the form of a servant: but He took the form of a servant for no other reason than that through it He might be able to suffer and die for the salvation of those who love Him. And therefore the Lord of majesty is rightly said to have been crucified, and the Lord Jesus Christ to have been raised up from the dead; because by His own spontaneous kindness and by His divine plan He Himself undertook and endured all things through the passion of His temple. And thus, the fact that Christ is raised from the dead redounds to the glory of God, and proves the omnipotence of Christ.

But we must also examine no less diligently what follows in this passage; since the Apostle has spoken in a lofty and profound doctrine, saying: And if the Spirit of Him who raised up Jesus from the dead dwells in you; He who raised up Jesus from the dead, dwells in you; He who raised up Christ from the dead shall quicken also your mortal bodies through His Spirit that dwells in you. First, then, it is manifest that God and Christ work all things through their indwelling Spirit in us; and by this it is established that the Holy Spirit works all things; because He also shall quicken our mortal bodies, He who raised up Jesus from the dead, through the indwelling Spirit of Christ in us. And he did not say that He who raised up Jesus from the dead raises through Himself, nor that Christ raises through Himself: but through the indwelling Spirit of Christ in us. The Spirit of Him who raised up Jesus from the dead shall quicken also our mortal bodies.

And indeed we read in the Gospel, the Lord saying: As the Father raises up the dead and gives life; so the Son also gives life to whom He will. And it is not said there that God and Christ raise through their own Spirit. What then? Will this be contrary to that statement? By no means: but the understanding of those words is rendered to us, and we are taught through the Gospel of the most blessed Paul by what reasoning God raises, namely through the indwelling Spirit of Christ in us; and by this it is most plainly handed down, that the Holy Spirit works all divine works. And therefore in another place the same Apostle teaches, saying: There are diversities of graces, but the same Spirit: and there are diversities of ministries, but the same Lord: and there are diversities of workings, but the same God, who works all in all. How is that "the same Spirit," if the Spirit is other than God and Lord?

Or what is that "the same Lord," if the Lord is other than God and the Spirit? Or by what reasoning will you take "the same God," if God is other than the Lord and the Spirit? And if in essence, or οὐσία, and in divinity and authority, they are one thing and another, and not one. In no way could they be called "the same" who would be found utterly different one from another: and the Apostle would be found a false witness and defiant toward God, who ascribed sameness where there is no sameness. But far be this from him. The Apostle did not fail in sense: rather he knew God and the Lord and the Holy Spirit, one Spirit working all things in all.

And lest perhaps some scruple might trouble the minds of his hearers—since, having shown the persons of the Trinity, he had said that God works all things in all, though he knows how truly to prove both the Trinity and equally the union; although no error could seem to appear, since he had already often said the same thing—nevertheless, according to his own habitual manner, and by the caution of his own prudence, or rather, to speak more truly, by the governance of the Holy Spirit, whom he often professes to have as his revealer and teacher, as he said: But taught by the Spirit, comparing spiritual things with spiritual; and in another place: But God hath revealed them to us by His Spirit—he restored all things to unity, saying: For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healings in the one Spirit.

And in the final part, concluding, he says: But all these things worketh one and the same Spirit; who, that is, is God as stated above. Therefore, since God and the same Spirit work all things, we ought to accept and believe the Father and the Son and the Holy Spirit—in whose name we are recreated through the baptism of regeneration—as one God, which is one name; because in one and the same manner, and by the same powers, and also by the same prophesyings by which we learn the Father is God, we are likewise taught concerning the Holy Spirit and the Son.

But perhaps someone may say: He has stated all the things that pertain to the ordering of the Church; but not all the things that God works, and the Lord works, and the Spirit works. Therefore let a few things be set forth concerning all, by which it may be proved that the Holy Spirit is present in absolutely all divine works, and Himself fulfills all things. Moses is filled with the Holy Spirit, and through the Spirit of prophecy is taught foreknowledge, and foretells things to come. What of all the prophets thereafter? Did they not, filled with the Holy Spirit, prophesy, and announce the plagues impending on the people, and foretell the coming of the Lord and His passion, the Lord Himself bearing witness and saying through the mouth of the prophet Zechariah: Nevertheless receive my words and my ordinances, which I command in my Spirit to my servants the prophets; and by this it is manifest that all the prophets prophesied in the Holy Spirit.

We have received also that the Law itself was given and written through the Holy Spirit; for Moses says: And the Lord gave two tables of stone, written with the finger of God. Now the Gospels make manifest that the finger of God is called the Holy Spirit; for when the Lord had cast out a demon, and was accused by the Jews of casting out demons by Beelzebub the prince of demons, according to Luke He is reported to have answered: But if I cast out demons by the finger of God; but according to Matthew: But if I cast out demons by the Spirit of God; whence it is manifest that the Spirit is called the finger of God. Since therefore it is established that the Holy Spirit is called the finger of God, it is manifest that the Holy Spirit wrote the tables of stone, which Moses received written by the finger of God: and the Holy Spirit gave them, because the finger of God is nothing other than God; since He works in all things.

The wonders too, which the divine power wrought in Egypt for teaching and as a trial upon sinners, are they not manifestly wrought perfectly by the finger of God, the Lord Himself bearing witness, who professes that He casts out demons by the finger of God, that is, by the Holy Spirit; because that same One in Egypt, and the Holy Spirit, accomplished and performed the same works.

Which indeed the Lord, making it known to our understanding, professes that He casts out demons by the finger of God, teaching that His works are the works of the Holy Spirit; since the works of the Holy Spirit are the works of Christ: and the works of Christ are the works of the Father, as we read in the Gospel according to John, the Lord Himself saying: Amen, amen I say to you, the Son cannot do anything of Himself, but what He seeth the Father doing; for whatsoever things He doeth, these the Son also doeth in like manner; and: As the Father raises up the dead, so the Son also gives life to whom He will. Therefore by this degree and by this reasoning we recognize that the works of the Holy Spirit are the works of the Father; because what the Father works, the Son also works in like manner: and what the Son works, the Holy Spirit also works.

And thus always the Trinity, one God and one Spirit through Himself, but out of Himself, works the same things and all things in all. Which Holy Spirit indeed, because the Egyptians were unwilling to acknowledge Him in His powers and divine might, they were compelled by the plagues to confess, into which lest hearers now should likewise fall, they are warned by the Lord, that they might begin, late though it be, to say: It is the finger of God; and by this it is manifest that one and the same Spirit works all things in all.

Is not the nativity itself of the Lord Jesus according to the flesh also proclaimed as having been brought about through the Holy Spirit, when the angel Gabriel brought the good news to Mary, saying: The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee? And again the angel appears to Joseph in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Spirit? And from this it is clear that He Himself works and accomplishes all things and in all.

But some say: He indeed works divine things, and from His works God is understood; yet nevertheless He is proved to work nothing by His own authority, because God and the Lord work all things through Him. Now indeed it is sufficiently established concerning His authority, since He is proved to be God, is acknowledged to be God, is found to be inseparable from God, is shown to have union with God and the Lord; but since the question is raised concerning His authority, which Scripture has not passed over in silence, we ought to be instructed, first indeed when it is said: But all these things the one and the same Spirit works, dividing to each as He wills. He divides—it is manifest that He does not act by another's command; and it must be noted that it is not written that He divides things belonging to another, but those which He wills.

And again in the Acts of the Apostles we read: Now as they ministered to the Lord, and fasted, the Holy Spirit said: Separate me Barnabas and Paul, for the work whereunto I have called them. What, then, could be said more clearly, more plainly, to manifest the divinity and authority of the Holy Spirit than: Separate me? For He did not say, Separate for God, but for me; nor, for the work whereunto we have called them, but, whereunto I have called. He has sufficiently proved to us His authority and divinity, who has ascribed the setting apart of the apostles to none other than Himself; whom also He said He had called to a work not another's, but His own; which certainly one alien from God and the Lord and from divine authority could never have done.

And that the one authority and divinity of the Holy Trinity, to be honored alike, may shine forth more clearly, we must contemplate the prophecy of the prophet Isaiah, which the Holy Spirit Himself has interpreted for us through the apostles, which we read thus: And I heard the voice of the Lord saying: Whom shall I send, and who shall go to this people? And I said: Here, send me. And He said: Go, and say to this people: With the ear you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. And indeed, saying just before in the same vision, he said that he had seen the Lord of hosts sitting on the throne of His glory, and had heard the Seraphim saying: Holy, holy, holy, the Lord God of hosts; the whole earth is full of His majesty.

And certainly the Lord of hosts, to whom this praise and glory is rendered, is shown to be one and the same in the prophets, and He Himself is the one who spoke to Isaiah, saying: Whom shall I send, and who shall go to this people? And although one and the same is signified in the prophets, yet the Trinity is understood by the apostles and by the Church. Whence also it has come to pass through almost all the Eastern Churches, and some of the Western, that in the offerings of sacrifices, which are offered to God the Father, the people join their voice with the priest, that is: Holy, holy, holy, the Lord God of hosts; the whole earth is full of His majesty. Therefore, according to the prophet, it is established that this ought to be referred to the person of God the Father.

But John the Evangelist informs us, and teaches that it ought to be understood of the Son; for when he had inscribed the above-mentioned testimony in his Gospel, and had interpreted it, he afterward added: These things said Isaiah, when he saw His glory, and spoke of Him—that is, of the Lord Christ. But the apostle Paul, when the Jews at Rome contradicted his teaching and blasphemed the way of the Lord Christ, lifting up his voice, said: Well spoke the Holy Spirit through Isaiah, saying: Go, and say to this people: With the ear you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. Since, therefore, in the prophecy one divinity is taught by the apostles, and yet the Trinity is understood by the Church, we are most certainly taught that the Trinity—the same Father and Son and Holy Spirit—are one and are one God; and since they are understood and acknowledged to be one God, it is necessary also that they be understood to be of one authority.

And again the Lord in the Gospel teaches the Trinity of this union, saying: Go therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. And when He had set forth the signification of the Father, and of the Son, and of the Holy Spirit, He nevertheless taught us to observe one name of that very Trinity, which is: Holy, holy, holy, the Lord God of hosts; the whole earth is full of His majesty: and by this the usage of Scripture is made manifest, which, even when it names one God, does not cut off the understanding of the Trinity; and when it makes mention of the Father and the Son and the Holy Spirit, does not destroy the name of the one majesty. And what more? The page would fail me, time would fail me, if I should wish to unfold or enumerate all the things that have been written to prove the divinity of the Holy Spirit.

These things, however, have been briefly said to beat back the impudence of those who strive to deny the divinity of the Holy Spirit—or rather, to speak more truly, the Trinity itself: for they deny it, when they do not confess God as He is; when they do not believe as the divine Scripture has taught us, and as it behooves us to believe, but according as the lust of their own sense has drawn them: and that they may understand how far they are from the faith of God, or how alien from the salvation which is in Christ Jesus—they who strive to grieve and deny the Holy Spirit, by whom we who believe are sealed unto the day of our redemption: and that those who hold such views may know that by devising such things they can attain neither to pardon nor to the remission of their sins; because it is written:

But he who shall have blasphemed against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in the world to come: but let them rather not fail to know that they subject themselves to that sentence which the divine measure likewise pronounced through the mouth of Isaiah, saying: Their worm shall not die, and their fire shall not be quenched.