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TOPIC: Post-Nicene Fathers Vol 10 (Other Topics in this Collection)
SUBJECT: 30.01.18 Tthe Holy Spirit Book II Pt 2
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Chapter VIII.
St. Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father, and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons.
70. But what wonder is it if foolish men question about words, when they do so even about syllables? For some think that a distinction should be made and that God should be praised in the Spirit, but not with the Spirit, and consider that the greatness of the Godhead is to be estimated from one syllable or some custom, arguing that if they consider that God should be glorified in the Spirit, they point to some office of the Holy Spirit, but that if they say that God receives glory or power with the Spirit, they seem to imply some association and communion of the Father, the Son, and the Holy Spirit.71. But who can separate what is in- capable of separation? who can divide that association which Christ shows to be inseparable? "Go," says He, "baptize all nations in the Name of the Father and of the Son and of the Holy Spirit."hyperlink Has He changed either a word or a syllable here concerning the Father or the Son or the Holy Spirit? Certainly not. But He says, in the Name of the Father and of the Son and of the Holy Spirit. The expression is the same for the Spirit as for the Father and for Himself. From which is inferred not any office of the Holy Spirit, but rather a sharing of honour or of working when we say "in the Spirit."
72. Consider, too, that this opinion of yours tends to the injury of the Father and the Son, for the latter did not say, "with the Name of the Father and of the Son, and of the Holy Spirit," but in the Name, and yet not any office but the power of the Trinity is expressed in this syllable,
73. Lastly, that you may know that it is not a syllable which prejudices faith, but faith which commends a syllable, Paul also speaks in Christ. Christ is not less, because Paul spoke in Christ, as you find: "We speak before God in Christ."hyperlink As, then, the Apostle says that we speak in Christ, so, too, is that which we speak in the Spirit; as the Apostle himself said: "No man saith Lord Jesus, except in the Holy Spirit."hyperlink So, then, in this place not any subjection of the Holy Spirit, but a connection of grace is signified.
74. And that you may know that distinction does not depend upon a syllable, he says also in another place: "And these indeed were you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus Christ, and in the Spirit of our God."hyperlink How many instances of this I can bring forward. For it is written: "Ye are all one in Christ Jesus,"hyperlink and elsewhere: "To those sanctified in Christ Jesus,"hyperlink and again: "That we might be the righteousness of God in Him,"hyperlink and in another place: "Should fall from the chastity which is in Christ Jesus."hyperlink
75. But what am I doing? For while I say that like things are written of the Son as of the Spirit, I am rather leading on to this, not that because it is written of the Son, therefore it would appear to be reverently written of the Holy Spirit, but that because the same is written of the Spirit, therefore men allege that the Son's honour is lessened because of the Spirit. For say they, Is it written of God the Father?
76. But let them learn that it is also said of God the Father: "In the Lord I will praise the word;"hyperlink and elsewhere: "In God we will do mighty deeds;"hyperlink and "My remembrance shall be ever in Thee;"hyperlink and "In Thy Name will we rejoice;"hyperlink and again in another place: "That his deeds may be manifested, that they are wrought in God;"hyperlink and Paul: "In God Who created all things;"hyperlink and again: "Paul and Silvanus and Timotheus to the Church of the Thessalonians in God the Father and the Lord Jesus Christ;"hyperlink and in the Gospel: "I in the Father and the Father in Me," and "the Father that dwelleth in Me."hyperlink It is also written: "He that glorieth let him glory in the Lord;"hyperlink and in another place: "Our life is hid with Christ in God."hyperlink Did he here ascribe more to the Son than to the Father in saying that we are with Christ in God? or does our state avail more than the grace of the Spirit, so that we can be with Christ and the Holy Spirit cannot? And when Christ wills to be with us, as He Himself said: "Father, I will that they whom Thou hast given Me be with Me where I am,"hyperlink would He disdain to be with the Spirit? For it is written: "Ye coming together and my spirit with the power of the Lord Jesus."hyperlink Do we then come together in the power of the Lord, and dare to say that the Lord Jesus would not be willing to come together with the Spirit Who does not disdain to come together with us?
77. So the Apostle thinks that it makes no difference which particle you use. For each is a conjunctive particle, and conjunction does not cause separation, for if it divided it would not be called a conjunction.
78. What, then, moves you to say that to God the Father or to His Christ there is glory, life, greatness, or power, in the Holy Spirit, and to refuse to say with the Holy Spirit? Is it that you are afraid of seeming to join the Spirit with the Father and the Son? But hear what is written of the Spirit: "For the law of the Spirit is life in Christ Jesus."hyperlink And in another place God the Father says: "They shall worship Thee, and in Thee they shall make supplication."hyperlink God the Father says that we ought to pray in Christ; and do you think that it is any derogation to the Spirit if the glory of Christ is said to be in Him?
79. Hear that what you are afraid to acknowledge of the Spirit, the Apostle did not fear to claim for himself; for he says: "To be dissolved and to be with Christ is much better."hyperlink Do you deny that the Spirit, through Whom the Apostle was made worthy of being with Christ, is with Christ?
80. What, then, is the reason that you prefer saying that God or Christ is glorified in the Spirit rather than with the Spirit? Is it because if you say in the Spirit, the Spirit is declared to be less than Christ? Although your making the Lord greater or less is a matter which can be refuted, yet since we read, "For Christ was made sin for us, that we might be the righteousness of God in Him,"hyperlink He is found chiefest in Whom we are found most low. So, too, elsewhere you read, "For in Him all things consist,"hyperlink that is, in His power. And the things which consist in Him cannot be compared to Him, because they receive from His power the substance whereby they consist.
81. Do you then understand that God so reigns in the Spirit that the power of the Spirit, as a kind of source of substance, imparts to God the origin of His rule? But this is impious. And so our predecessorshyperlink spoke of the unity of power of the Father, the Son, and the Holy Spirit, when they said that the glory of Christ was with the Spirit, that they might declare their inseparable connection.
82. For how is the Holy Spirit separated from the Son, since "the Spirit Himself beareth witness with our spirit that we are sons of God, and if sons, also heirs, heirs, indeed, of God and joint-heirs with Christ."hyperlink Who, then, is so foolish as to wish to dissever the eternal conjunction of the Spirit and Christ, when the Spirit by Whom we are made joint-heirs with Christ conjoins even what is severed.
83. "If so be," he says, "we suffer with Him, that we may be also glorified together."hyperlink If we then shall be glorified together with Christ through the Spirit, how do we refuse to admit that the Spirit Himself is glorified together with Christ? Do we dissociate the life of Christ and of the Holy Spirit when the Spirit says that we shall live together with the Son of God? For the Apostle says: "If we be dead with Christ we believe that we shall also live with Him;" and then again: "For if we suffer with Him we shall also live with Him, and not only shall we live with Him, but shall be also glorified with Him, and not only be glorified but shall also reign with Him."hyperlink
84. No division, then, is implied in those particles, for each is a particle of conjunction. And lastly, we often find in holy Scripture the one inserted and the other understood, as it is written: "I will enter into Thy house in whole burnt-offerings,"hyperlink that is, "with whole burnt-offerings;" and in another place: "He brought them forth in silver and gold,"hyperlink that is, "with silver and gold." And elsewhere the Psalmist says: "Wilt Thou not go forth with us in our hosts?"hyperlink for that which is really meant, "with our hosts." So, then, in the use of the expression no lessening of honour can be implied, and nothing ought to be deduced derogatory to the honour of the Godhead, it is necessary that with the heart man should believe unto righteousness, and that out of the faith of the heart confession should be made in the mouth unto salvation. But they who believe not with the heart spread what is derogatory with their mouth.
Chapter IX.
A passage of St. Paul abused by heretics, to prove a distinction between the Divine Persons, is explained, and it is proved that the whole passage can be rightly said of each Person, though it refers specially to the Son. It is then proved that each member of the passage is applicable to each Person, and as to say, of Him are all things is applicable to the Father, so may all things are through Him and in Him also be said of Him.
85. Another similar passage is that which they say implies difference, where it is written: "But to us there is one Father, of Whom are all things and we unto Him, and one Lord Jesus Christ, through Whom are all things, and we through Him."hyperlink For they pretend that when it is said "of Him," the matter is signified, when "through Him," either the instrument of the work or some office, but when it is said "in Him," either the place or the time in which all things that are made are seen.
86. So, then, their desire is to prove that there is some difference of substance, being anxious to make a distinction between as it were the instrument, and the proper worker or author, and also between time or place and the instrument. But is the Son, then, alien as regards His Nature from the Father, because an instrument is alien from the worker or author? or is the Son alien from the Spirit, because either time or place is not of the same class as an instrument?
87. Compare now our assertions. They will have it that matter is of God as though of the nature of God, as when you say that a chest is made of wood or a statue of stone; that after this fashion matter has come forth from God, and that the same matter has been made by the Son as if by some sort of instrument; so that they declare that the Son is not so much the Artificer as the instrument of the work; and that all things have been made in the Spirit, as if in some place or time; they attribute each part severally to each Person severally and deny that all are in common.
88. But we show that all things are so of God the Father, that God the Father has suffered no loss because all things are either through Him or in Him, and yet all things are not of Him as if of matter; then, too, that all things are through the Lord the Son, so that He is not deprived of the attribute that all things are of the Son and in Him; and that all things are in the Spirit, so that we may teach that all things are through the Spirit, and all things from the Spirit.
89. For these particles, like those of which we have spoken before, imply each other. For the Apostle did not so say, All things are of God, and all things are through the Son, as to signify that the substance of the Father and the Son could be severed, but that he might teach that by a distinction without confusion the Father is one, the Son another. Those particles, then, are not as it were in opposition to each other, but are as it were allied and agreed, so as often to suit even one Person, as it is written: "For of Him, and through Him, and in Him are all things."hyperlink
90. But if you really consider whence the passage is taken you will have no doubt that it is said of the Son. For the Apostle says, according to the prophecy of Isaiah, "Who hath known the mind of the Lord, or who hath been His counsellor?"hyperlink And he adds: "For of Him and in Him are all things." Which Isaiah had said of the Artificer of all, as you read: "Who hath measured out the water with his hand, and the heaven with a span, and all the earth with his closed hand? Who hath placed the mountains in scales and the hills in a balance? Who hath known the mind of the Lord, or who hath been His counsellor?"hyperlink
91. And the Apostle added: "For of Him, and through Him, and in Him are all things." What is "of Him"? That the nature of everything is of His will, and He is the Author of all things which have come into being. "Through Him" means what? That the establishment and continuance of all things is His girl. What is "in Him"? That all things by a wonderful kind of longing and unspeakable love look upon the Author of their life, and the Giver of their graces and functions, according to that which is written: "The eyes of all look unto Thee," and "Thou openest Thine hand and fillest every living creature with Thy good pleasure."hyperlink
92. And of the Father, too, you may rightly say "of Him," for of Him was the operative Wisdom, Which of His own and the Father's will gave being to all things which were not. "Through Him," because all things were made through His Wisdom. "In Him," because He is the Fount of substantial Life, in Whom we live and move and have our being.
93. Of the Spirit also, as being formed by Him, strengthened by Him, established in Him, we receive the gift of eternal life.
94. Since, then, these expressions seem suitable either to the Father or the Son or the Holy Spirit, it is certain that nothing derogatory is spoken of in them, since we both say that many things are of the Son, and many through the Father, as you find it said of the Son: "That we may be increased through all things in Him, Who is Christ the Head, from Whom," says he, "the whole body, flamed and knit together through every joint of the supply for the measure of every part, maketh increase of the body unto the building up of itself in love."hyperlink And again, writing to the Colossians of those who have not the knowledge of the Son of God, he says: "Because they hold not the Head, from Whom all the body being supplied and joined together through joints and bands, increaseth to the increase of God."hyperlink For we said above that Christ is the Head of the Church. And in another place you read: "Of His fulness have all we received."hyperlink And the Lord Himself said: "He shall take of Mine and show it unto you."hyperlink And before, He said: "I perceive that virtue is gone out of Me."hyperlink
95. In like manner that you may recognize the Unity, it is also said of the Spirit: "For he that soweth in the Spirit shall of the Spirit reap eternal life."hyperlink And John says: "Hereby we know that He is in us because He hath given us of His Spirit."hyperlink And the Angel says: "That Which shall be born of her is of the Holy Spirit."hyperlink And the Lord says: "That which is born of the Spirit is Spirit."hyperlink
96. So, then, as we read that all things are of the Father, so, too, that all things can be said to be of the Son, through Whom are all things; and we are taught by proof that all things are of the Spirit in Whom are all things.
97. Now let us consider whether we can teach that anything is through the Father. But it is written: "Paul the servant of Christ through the will of God;"hyperlink and elsewhere: "Wherefore thou art now not a servant but a son, and if a son an heir also through God;"hyperlink and again: "As Christ rose from the dead by the glory of God."hyperlink And elsewhere God the Father says to the Son: "Behold proselytes shall come to Thee through Me."hyperlink
98. You will find many other passages, if you look for things done through the Father. Is, then, the Father less because we read that many things are in the Son and of the Son, and find in the heavenly Scriptures very many things done or given through the Father?
99. But in like manner we also read of many things done through the Spirit, as you find: "But God hath revealed them to us through His Spirit;"hyperlink and in another place: "Keep the good deposit through the Holy Spirit;"hyperlink and to the Ephesians: "to be strengthened through His Spirit;"hyperlink and to the Corinthians: "To another is given through the Spirit the word of wisdom;"hyperlink and in another place: "But if through the Spirit ye mortify the deeds of the flesh, ye shall live;"hyperlink and above: "He Who raised Christ from the dead shall also quicken your mortal bodies through the indwelling of His Spirit in you."hyperlink
100. But perhaps some one may say, Show me that we can read expressly that all things are of the Son, or that all things are of the Spirit. But I reply, Let them also show that it is written that all things are through the Father. But since we have proved that these expressions suit either the Father or the Son or the Holy Spirit, and that no distinction of the divine power can arise from particles of this kind, there is no doubt but that all things are of Him through Whom all things are; and that all things are through Him through Whom all are; and that we must understand that all things are through Him or of Him in Whom all are. For every creature exists both of the will. and through the operation and in the power of the Trinity, as it is written: "Let Us make man after Our image and likeness;"hyperlink and elsewhere: "By the word of the Lord were the heavens established, and all their power by the Spirit of His mouth."hyperlink
Chapter X.
Being about to prove that the will, the calling, and the commandment of the Trinity is one, St. Ambrose shows that the Spirit called the Church exactly as the Father and the Son did, and proves this by the selection of SS. Paul and Barnabas, and especially by the mission of St. Peter to Cornelius. And by the way he points out how in the Apostle's vision the calling of the Gentiles was shadowed forth, who having been before like wild beasts, now by the operation of the Spirit lay aside that wildness. Then having quoted other passages in support of this view, he shows that in the case of Jeremiah cast into a pit by Jews, and rescued by Abdemelech, is a type of the slighting of the Holy Spirit by the Jews, and of His being honoured by the Gentiles.
101. And not only is the operation of the Father, Son, and Holy Spirit everywhere one but also there is one and the same will, calling, and giving of commands, which one may see in the great and saving mystery of the Church. For as the Father called the Gentiles to the Church, saying: "I will call her My people which was not My people, and her beloved who was not beloved;"hyperlink and elsewhere: "My house shall be called a house of prayer for all nations,"hyperlink so, too, the Lord Jesus said that Paul was chosen by Him to call forth and gather together the Church, as you find it said by the Lord Jesus to Ananias: "Go, for he is a chosen vessel unto Me to bear My name before all nations."hyperlink
102. As, then, God the Father called the Church, so, too, Christ called it, and so, too, the Spirit called it, saying: "Separate Me Paul and Barnabas for the work to which I have called them." "So," it is added, "having fasted and prayed, they laid hands on them and sent them forth. And they, being sent forth by the Holy Spirit, went down to Seleucia."hyperlink So Paul received the apostleship by the will not only of Christ, but also of the Holy Spirit, and hastened to gather together the Gentiles.
103. And not only Paul, but also, as we read in the Acts of the Apostles, Peter. For when he had seen in his prayer heaven opened and a certain vessel tied at the four corners, as it were a sheet in which were all kinds of four-footed beasts and wild beasts and fowls of the air, "a voice came to him saying, Arise, Peter, kill and eat. And Peter said, Be it far from me, Lord, I have never eaten anything common or unclean. And again a voice came to him, saying, What God hath cleansed call not thou common. And this was done three times, and the vessel was received back into heaven."hyperlink And so when Peter was silently thinking over this with himself, and the servants of Cornelius appointed by the Angel had come to him, the Spirit said to him, "Lo, men are seeking thee, rise therefore, and go down and go with them; doubt not, for I have sent thee."hyperlink
104. How clearly did the Holy Spirit express His own power ! First of all in that He inspired him who was praying, and was present to him who was entreating; then when Peter, being called, answered"Lord," and so was found worthy of a second message, because he acknowledged the Lord. But the Scripture declares Who that Lord was, for He Whom he had answered spoke to him when he answered. And the following words show the Spirit clearly revealed, for He Who formed the mystery made known the mystery.
105. Notice, also, that the appearance of the mystery three times repeated expressed the operation of the Trinity. And so in the mysterieshyperlink the threefold question is put, and the threefold answer made, and no one can be cleansed but by a threefold confession. For which reason, also, Peter in the Gospel is asked three times whether he loves the Lord, that by the threefold answer the bonds of the guilt he had contracted by denying the Lord might be loosed.
106. Then, again, because the Angel is sent to Cornelius, the Holy Spirit speaks to Peter: "For the eyes of the Lord are over the faithful of the earth."hyperlink Nor is it without a purpose that when He had said before, "What God hath cleansed call not thou common,"hyperlink the Holy Spirit came upon the Gentiles to purify them, when it is manifest that the operation of the Spirit is a divine operation. But Peter, when sent by the Spirit, did not wait for the command of God the Father, but acknowledged that that message was from the Spirit Himself, and the grace that of the Spirit Himself, when he said: "If, then, God has granted them the same grace as to us, who was I that I should resist God?"
107. It is, then, the Holy Spirit Who has delivered us from that Gentile impurity. For in those kinds of four-fooled creatures and wild beasts and birds there was a figure of the condition of man, which appears clothed with the bestial ferocity of wild beasts unless it grows gentle by the sanctification of the Spirit. Excellent, then, is that grace which changes the rage of beasts into the simplicity of the Spirit: "For we also were aforetime foolish, unbelieving, erring, serving divers lusts and pleasures. But now by the renewing of the Spirit we begin to be heirs of Christ, and joint-heirs with the Angels."hyperlink
108. Therefore the holy prophet David, seeing in the Spirit that we should from wild beasts become like the dwellers in heaven, says, "Rebuke the wild beasts of the wood,"hyperlink evidently signifying, not the wood disturbed by the running of wild beasts, and shaken with the roaring of animals, but that wood of which it is written: "We found it in the fields of the wood."hyperlink In which, as the prophet said: "The righteous shall flourish as the palm-tree, and shall be multipled as the cedar which is in Libanus."hyperlink That wood which, shaken in the tops of the trees spoken of in prophecy, shed forth the nourishment of the heavenly Word. That wood into which Paul entered indeed as a ravening wolf, but went forth as a shepherd, for "their sound is gone out into all the earth."hyperlink
109. We then were wild beasts, and therefore the Lord said: "Beware of false prophets, which come in sheep's clothing, but inwardly are ravening wolves."hyperlink But now, through the Holy Spirit, the rage of lions, the spots of leopards, the craft of foxes, the rapacity of wolves, have passed away from our feelings; great, then, is the grace which has changed earth to heaven, that the conversation of us, who once were wandering as wild beasts in the woods, might be in heaven.hyperlink
110. And not only in this place, but also elsewhere in the same book, the Apostle Peter declared that the Church was built by the Holy Spirit. For you read that he said: "God, Which knoweth the hearts of men, bare witness, giving them the Holy Spirit, even as also to us; and He made no distinction between us and them, purifying their hearts by faith."hyperlink In which is to be considered, that as Christ is the Cornerstone, Who joined together both peoples into one, so, too, the Holy Spirit made no distinction between the hearts of each people, but united them.
111. Do not, then, like a Jew, despise the Son, Whom the prophets foretold; for you would despise also the Holy Spirit, you would despise Isaiah, you would despise Jeremiah, whom he who was chosen of the Lord raised with rags and cords from the pit of that Jewish abode.hyperlink For the people of the Jews, despising the word of prophecy, had cast him into the pit. Nor was there found any one of the Jews to draw the prophet out, but one Ethiopian Abdemelech, as the Scripture testifies.
112. In which account is a very beautiful figure, that is to say, that we, sinners of the Gentiles, black beforehand through our transgressions, and aforetime fruitless, raised from the depth the word of prophecy which the Jews had thrust down, as it were, into the mire of their mind and carnality. And therefore it is written: "Ethiopia shall stretch out her hand unto God."hyperlink In which is signified the appearance of holy Church, who says in the Song of Songs: "I am black and comely, O daughters of Jerusalem;"hyperlink black through sin, comely through grace; black by natural condition, comely through redemption, or certainly, black with the dust of her labours. So she is black while fighting, is comely when she is crowned with the ornaments of victory.
113. And fittingly is the prophet raised by cords, for the faithful writer said: "The lines are fallen unto me in pleasant places."hyperlink And fittingly with rags; for the Lord Himself, when those who had been first invited to the marriage made excuse, sent to the partings of the highways, that as many as were found, both bad and good, should be invited to the marriage. With these rags, then, He lifted the word of prophecy from the mire.
Chapter XI.
We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know all things. This knowledge is attributed in Scripture to the Spirit, and also to the Son. The Son is glorified by the Spirit, as also the Spirit by the Son. Also, inasmuch as we read that the Father, the Son, and the Spirit say and reveal the same things, we must acknowledge in Them a oneness of nature and knowledge. Lastly, that the Spirit searcheth the deep things of God is not a mark of ignorance, since the Father and the Son are likewise said to search, and Paul, although chosen by Christ, yet was taught by the Spirit.
114. And you, too, shall be Abdemelech,hyperlink that is, chosen by the Lord, if you raise the Word of God from the depth of Gentile ignorance; if you believe that the Son of God is not deceived, that nothing escapes His knowledge, that He is not ignorant of what is going to be. And the Holy Spirit also is not deceived, of Whom the Lord says: "But when He, the Spirit of Truth, shall come, He shall lead you into all truth."hyperlink He Who says all passes by nothing, neither the day nor the hour, neither things past nor things to come.
115. And that you may know that He both knows all things, and foretells things to come, and that His knowledge is one with that of the Father and the Son, hear what the Truth of God says concerning Him: "For He shall not speak from Himself, but what things He shall hear shall He speak, and He shall declare unto you the things that are to come."hyperlink
116. Therefore, that you may observe that He knows all things, when the Son said: "But of that day and hour knoweth no one, not even the Angels of heaven,"hyperlink He excepted the Holy Spirit. But if the Holy Spirit is excepted from ignorance, how is the Son of God not excepted?
117. But you say that He numbered the Son of God also with the Angels. He numbered the Son indeed, but He did not number the Spirit also. Confess, then, either that the Holy Spirit is greater than the Son of God, so as to speak now not only as an Arian, but even as a Photinian,hyperlink or acknowledge to what yon ought to refer it that He said that the Son knew not. For as man He could [in His human nature] be numbered with creatures Who were created.
118. But if you are willing to learn that the Son of God knows all things, and has foreknowledge of all, see that those very things which you think to be unknown to the Son, the Holy Spirit received from the Son. He received them, however, through Unity of Substance, as the Son received from the Father. "He," says He, "shall glorify Me, for He shall receive of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine, therefore said I, He shall receive of Mine, and shall declare it unto you."hyperlink What, then, is more clear than this Unity? What things the Father hath pertain to the Son; what things the Son hath the Holy Spirit also has received.
119. Yet learn that the Son knows the day of judgment. We read in Zechariah: "And the Lord my God shall come, and all the saints with Him. In that day there shall not be light, but cold and frost, and it shall be one day, and that day is known unto the Lord."hyperlink This day, then, was known unto the Lord, Who shall come with His saints, to enlighten us by His second Advent.
120. But let us continue the point which we have commenced concerning the Spirit. For in the passage we have brought forward you find that the Son says of the Spirit: "He shall glorify Me." So, then, the Spirit glorifies the Son, as the Father also glorifies Him, but the Son of God also glorifies the Spirit, as we said above. He, then, is not weak who is the cause of the mutual glory through the Unity of the Eternal Light, nor is He inferior to the Spirit, of Whom this is true that He is glorified by the Spirit.
122. And you too shall be chosen, if you believe that the Spirit spoke that which the Father spoke, and which the Son spoke. Paul, in fine, was therefore chosen because he so believed and so taught, since, as it is written, God "hath revealed to us by His Spirit that which eye hath not seen, nor ear heard, nor hath entered into the heart of man, the things which God hath prepared for them that love Him."hyperlink And therefore is He called the Spirit of revelation, as you read: "For God giveth to those who thus prepare themselves the Spirit of wisdom and revelation, that He may be known."hyperlink
123. There is, then, a Unity of knowledge, since, as the Father, Who gives the Spirit of revelation, reveals, so also the Son reveals, for it is written: "No one knoweth the Son save the Father, neither doth any one know the Father save the Son, and he to whom the Son shall will to reveal Him."hyperlink He said more concerning the Son, not because He has more than the Father, but lest He should be supposed to have less. And not unfittingly is the Father thus revealed by the Son, for the Son knows the Father even as the Father knows the Son.
124. Learn now that the Spirit too knows God the Father, for it is written that, "As no one knoweth the things of a man, save the spirit which is in him, so too the things of God no one knoweth save the Spirit of God." "No one," he says, "knoweth save the Spirit of God."hyperlink Is, then, the Son of God excluded? Certainly not, since neither is the Spirit excluded, when it is said: "And none knoweth the Father, save the Son."
125. Therefore the Father, Son, and Holy Spirit are of one nature and of one knowledge. And the Spirit is not to be numbered with all things which were made by the Son, since He knew the Father, Whom (as it is written) who can know save the Son? But the Holy Spirit knows also. What then? When the totality of created things is spoken of, it follows that the Holy Spirit is not included.
126. Now I should like them to answer what it is in man which knows the things of a man. Certainly that must be reasonable which surpasses the other powers of the soul, and by which the highest nature of man is estimated. What, then, is the Spirit, Who knows the deep things of God, and through Whom Almighty God is revealed? Is He inferior in the fulness of the Godhead Who is proved even by this instance to be of one substance with the Father? Or is He ignorant of anything Who knows the counsels of God, and His mysteries which have been hiddenhyperlink from the beginning? What is there that He knows not Who knows all things that are of God? For "the Spirit searcheth even the deep things of God."hyperlink
127. But lest you should think that He searches things unknown, and so searches that He may learn that which He knows not, it is stated first that God revealed them to us through His Spirit, and at the same time in order that you may learn that the Spirit knows the things which are revealed to us through the Spirit Himself, it is said subsequently: "For who among men knoweth the things of a man, save the spirit of the man which is in him? so, too, the things of God knoweth no one save the Spirit of God."hyperlink If, then, the spirit of a man knows the things of a man, and knows them before it searches, can there be anything of God which the Spirit of God knows not? Of Whom the Apostle said not without a purpose, "The things of God knoweth no one, save the Spirit of God;" not that He knows by searching, but knows by nature; not that the knowledge of divine things is an accident in Him, but is His natural knowledge.
128. But if this moves you that He said "searcheth," learn that this is also said of God, inasmuch as He is the searcher of hearts and reins. For Himself said: "I am He that searcheth the heart and reins."hyperlink And of the Son of God you have also in the Epistle to the Hebrews: "Who is the Searcher of the mind and thoughts."hyperlink Whence it is clear that no inferior searches the inward things of his superior, for to know hidden things is of the divine power alone. The Holy Spirit, then, is a searcher in like manner as the Father, and the Son is a searcher in like manner, by the proper signification of which expression this is implied, that evidently there is nothing which He knows not, Whom nothing escapes.
129. Lastly, he was chosen by Christ, and taught by the Spirit. For as he himself witnesses, having obtained through the Spirit knowledge of the divine secrets, he shows both that the Holy Spirit knows God, and has revealed to us the things which are of God, as the Son also has revealed them. And he adds: "But we received, not the spirit of this world, but the Spirit which is of God, that we might know the things that are given to us by God, which we also speak, not in persuasive words of man's wisdom, but in manifestation of the Spirit and in the power of God."hyperlink
Footnotes
90 S. Matt. xxviii. 19.
91 2 Cor. ii. 17.
92 1 Cor. xii. 3.
93 1 Cor. vi. 11.
94 Gal. iii. 28.
95 1 Cor. i. 2.
96 2 Cor. v. 21.
97 2 Cor. xi. 3.
98 Ps. lvi. [lv.] 4.
99 Ps. lx. [lix.] 12.
100 Ps. lxxi. [lxx.] 6.
101 Ps. lxxxix. [lxxxviii.] 16.
102 S. John iii. 21.
103 Eph. iii. 9.
104 2 Thess. i 2.
105 S. John xiv. 10.
106 2 Cor. x. 17.
107 Col. iii. 3.
108 S. John xvii. 24.
109 1 Cor. v. 4.
110 Rom. viii. 2.
111 Isa. xlv. 14 [LXX.].
112 Phil. i. 23.
113 2 Cor. v. 21.
114 Col. i. 17.
115 See St. Basil, De Sp. Sancto, III. 29.
116 Rom. viii. 16, Rom. viii. 17.
117 Rom. viii. 16, Rom. viii. 17.
118 2 Tim. ii. 11, 2 Tim ii. 12.
119 Ps. lxvi. [lxv.] 13.
120 Ps. cv. [civ.] 37.
121 Ps. xliv. [xliii.] 10.
122 1 Cor. viii. 6.
123 Rom. xi. 36.
124 Isa. xl. 13.
125 Isa. xl. 12
126 Ps. cxlv. [cxliv.] 15, Ps. cxlv. [cxliv.] 16.
127 Eph. iv. 15, Eph. iv. 16.
128 Col. ii. 19.
129 S. John i. 16.
130 S. John xvi. 14.
131 S. Luke viii. 46.
132 Gal. vi. 8.
133 1 John iv. 13.
134 S. Matt. i. 20.
135 S. John iii. 6.
136 1 Cor. i. 1.
137 Gal. iv. 7.
138 Rom. vi. 4.
139 Isa. liv. 15 [LXX.].
140 1 Cor. ii. 10.
141 1 Tim. vi. 20.
142 Eph. iii. 16.
143 1 Cor. xii. 8.
144 Rom. viii. 13.
145 Rom. viii. 11.
146 Gen. i. 26.
147 Ps. xxxiii. 6.
148 Hos. ii. 23.
149 Isa. lvi. 7.
150 Acts ix. 15.
151 Acts xiii. 2 ff.
152 Acts x. 11 ff.
153 Acts x. 19, Acts x. 20.
154 The "mysteries" are the sacrament of baptism, and the "three-fold question" those which preceded baptism, viz.: Dost thou believe in Cod the Father Almighty? Dost thou believe in our Lord Jesus Christ, and in His cross? and Dost thou believe in the Holy Spirit? with the answer, "I believe," to each, as mentioned by the author of De Sacramentis, II. 7 (written probably in the 5th or 6th century).
155 Ps. ci. [c.] 6.
156 Acts x. 15.
157 Tit. iii. 3-7.
158 Ps. lxviii. [lxvii.] 30.
159 Ps. cxxxii. [cxxxi] 6.
160 Ps. xcii. [xci.] 12.
161 Ps. xix. [xviii.] 4.
162 S. Matt. vii. 15.
163 Phil. iii. 20.
164 Acts xv. 8, Acts xv. 9.
165 Jer. xxxviii. 11.
166 Ps. lxviii. [lxvii.] 31.
167 Cant. i. 5.
168 Ps. xvi. [xv.] 6.
169 Ebedmelech means "servant of the king."
170 S. John xvi. 13.
171 S. John xvi. 13.
172 S. Mark xiii. 32.
173 There is some little difficulty in ascertaining exactly what were the tenets of Photinus, but it would appear that St. Ambrose considered that he held our Lord to be mere man, and so was worse than the Arians. See Dict. Chr. Biog. art. "Photinus," and Blunt, Dict. of Sects and Heresies, art. "Photinians."
174 S. John xvi. 14, S. John xvi. 15.
175 Zech. xiv. 5, Zech. xiv. 6, Zech. xiv. 7 [LXX.].
176 1 Cor. ii. 9, 1 Cor. ii. 10.
177 Isa. lxiv. 4.
178 S. Matt. xi. 27.
179 1 Cor. ii. 11.
180 1 Cor. ii. 7 ff.
181 Cor. ii. 10.
182 1 Cor. ii. 11.
183 Jer. xvii. 10.
184 Heb. iv. 12.
185 1 Cor. ii. 12 1 Cor. ii. 13.