not been as yet, on the part of learned and distinguished
362 ON FAITH AND THE CRKED. [CRAP. IX.
19. With respect to the Holy Spirit, however, there has not been as yet, on the part of learned and distinguished investigators of the Scriptures, a discussion of the su]>ject full enough or careful enough to make it possible for us to obtain an intelligent conception of what also constitutes His special individuality {projirium) : in virtue of which special individuality it comes to be the case that we cannot call Him either the Son or the Father, but only the Holy Spirit excepting that they predicate Him to be the Gift of God, so that we may believe God not to give a gift inferior to Himself. At the same time they hold by this position, namely, to predicate the Holy Spirit neither as begotten, like the Son, of the Father ; for Christ is the only one [so begotten] : nor as
[begotten] of the Son, like a Grandson of the Supreme Father while they do not affirm Him to owe that which He is to no one, Ijut [admit Him to owe it] to the Father, of whom are all things ; lest we should establish two Beginnings without beginning {ne duo co)istituamus principia isnc principio), which would be an assertion at once most false and most absurd, and one proper not to the catholic faith, but to the error of certain heretics.^ Some, however, have gone so far as to believe that the communion of the Father and the Son, and (so to speak) their Godhead (deitatem), which the Greeks designate Oeorr]^, is the Holy Spirit ; so that, inasmuch as the Father is God and the Son God, the Godhead itself, in which they are united with each other,—to wit, the former by begetting the Son, and the latter by cleaving to the Father,^—should [thereby] be constituted equal with Him by whom He is begotten. This Godhead, then, which they wish to be understood likewise as the love and cliarity subsisting between tliese two [Persons], the one toward the other, they affirm to have received the name of the Holy Spirit. And this opinion of theirs they support by many proofs drawn from tlie Scriptures ; among which we might instance either the passage which says, " For the love of God is shed abroad in our hearts by the Holy Ghost, who has been given unto us," ^ or many otlier proof texts of a similar tenor : wliile they ground their position also upon the express
' In reference, again, to Maniohean errorists.
cuhctrendo = by close connection with tlio Fatlier. ^ Rom. v. 5.
CHAP. IX.] OF THE HOLY SPIRIT.
fact that it is through the Holy Spirit that -we are reconciled unto God ; whence also, when He is called the Gift of God, they will have it that sufficient indication is offered of the love of God and the Holy Spirit being identical. For we are not reconciled unto Him except through that love in virtue of which we are also called sons : ^ as we are no more " under fear, like servants," ^ because " love, when it is made perfect, casteth out fear;"^ and [as] "we have received the spirit of liberty, wherein we cry, Abba, Father." * And inasmuch as, being reconciled and called back into friendship through love, we shall be able to become acquainted with all the secret things of God, for this reason it is said of the Holy Spirit that
" He shall lead you into all truth." ^ For the same reason also, that confidence in preaching the truth, with which the apostles were filled at His advent,^ is rightly ascribed to love ; because diffidence also is assigned to fear, wliich the perfecting of love excludes. Thus, likewise, the same is called the Gift of God,^ because no one enjoys that which he knows, unless he also love it. To enjoy the Wisdom of God, however, implies nothing else than to cleave to the same in love {ei dilectione cohcerere). Neither does any one abide in that which he apprehends, but by love ; and accordingly the Holy Spirit is called the Spirit of sanctity (Spiritus Sanctus), inasmuch as all things that are sanctioned (sanciuntur) are sanctioned with a view to their permanence, and there is no doubt that the term sanctity {sanctitatcm) is derived from sanction {a sanciendo). Above all, however, that testimony is employed by the upholders of this opinion, where it is thus written, " That which is born of the flesh is flesh, and that which is born of the Spirit is spirit ;"^ " for God is a
Spirit." ^^ For here He speaks of our regeneration/^ which is
1 John iii. 1. The word Dei = of God, is sometimes added here.
Rom. viii. 15. '1 John iv. 18. * Rom. viii. 15.
5 John xvi. 13. ^ Acts ii. 4. ^ Eph. iii. 7, 8.
8 Instead of sanciuntur, which is the reading of the mss., some editions give sanctificantur = all things that are sanctified are sanctioned, etc.
John iii. 6. ^o John iv. 24.
Reading, with the Mss. and the Benedictine editors, JIlc eniin regeneraf.ionem nostram (licit. Some editions give Hoc for Uic, and dicunt fur dicit = for they say that this expresses our regeneration.