An objection based on Amos 4.13, and its refutation [65–73]
Part II: The Nature of the Spirit [10–73]
The Holy Spirit is the incorporeal producer of wisdom and sanctification [10–15]
10. Therefore, the very expression “Holy Spirit” is not a meaningless designation but indicates the underlying essence that is associated with the Father and the Son and altogether foreign to creatures. Now creatures are divided into invisible and visible ones, that is, into incorporeal and corporeal ones. The Holy Spirit is not placed among corporeal substances, but indwells the soul and the mind as the producer of speech, wisdom and knowledge. Nor is he placed among invisible creatures, for all such realities are capable of participating in wisdom, the other virtues, and sanctification. 11. On the contrary, this substance we are now discussing produces wisdom and sanctification. Nor is it possible to find in the Holy Spirit any strength which he receives from some external activity of sanctification and virtue, for a nature such as this would have to be mutable. Rather, the Holy Spirit, as all acknowledge, is the immutable sanctifier, the bestower of divine knowledge and all goods. To put it simply, he exists in those goods which are conferred by the Lord.
12. Matthew and Luke record the same text in the Gospel. The one said: How much more will the heavenly Father give good things to those who ask him! [Mt 7.11], while the other said: How much more will your heavenly Father give his Holy Spirit to those who ask him! [Lk 11.13]. From these lines it is apparent that the Holy Spirit is the fullness of the gifts of God and that the goods bestowed by God are nothing other than the subsistent Holy Spirit. For it is this fountain that pours forth all benefits received by the grace of God’s gifts.
13. Moreover, that which is essentially good cannot be capable of participating in an external goodness, since it is what bestows goodness on other things. Therefore, it is clear that the Holy Spirit is distinct from not only corporeal but also incorporeal creatures because other substances receive this substance for their sanctification. Indeed, it is not only incapable of participating in a foreign sanctification, but, above all, it is the Bestower and Creator of sanctification.
14. Next, those who enjoy communion with him are called “sharers” in the Holy Spirit, since they have surely been sanctified by him, as is clearly written: And he insulted the Spirit of grace in whom he was sanctified [Heb 10.29]. This he clearly refers to someone who has sinned after receiving the Holy Spirit. But if he had been sanctified through communion with the Holy Spirit, it has been shown that he himself must have been a sharer in him and that the Holy Spirit bestows sanctification.
15. Furthermore, when the Apostle wrote to the Corinthians and listed those who would not attain the kingdom of heaven, he added: And you were indeed such things. But now you have been washed, you have been sanctified, you have been justified in the name of our Lord Jesus Christ and in the Spirit of our God [1 Cor 6.11]. He asserts that the Spirit of God is none other than the Holy Spirit. And indeed in what follows he demonstrates this very same point when he says: No one speaking in the Spirit of God says, “Cursed be Jesus!” and no one says “Jesus is Lord!” except in the Holy Spirit [1 Cor 12.3]. In this way the Apostle confirms that the Spirit of God is the Holy Spirit.
Why the Holy Spirit is placed with the Father and the Son, not creatures [16–20]
16. Therefore, if the Holy Spirit is the sanctifier, then it is evident that his substance is not mutable but rather immutable. Now the Divine Discourses report in the clearest possible way that immutable substance belongs to God alone and to his only-begotten Son, even as they proclaim that every creaturely substance is changeable and mutable. Therefore, since it has been shown that the substance of the Holy Spirit is not changeable but unchangeable, he will not be ὁμοούσιος [the same in substance] with a creature. To be sure, even a creature would be immutable if he were placed with the Father and the Son, possessing the same unchangeability. For everything which is capable of participating in the good of another is separated from this substance. All such realities are creatures.
17. Now because he is good, God is the source and principle of all goods. Therefore he makes good those to whom he imparts himself; he is not made good by another, but is good. Hence it is possible to participate in him but not for him to participate. Furthermore, his only-begotten Son is Wisdom [1 Cor 1.24] and sanctification; he does not become wise but makes wise, and he is not sanctified but sanctifies. For this reason too it is possible to participate in him but not for him to participate.
18. Therefore, since an invisible creature (which we customarily call a rational and incorporeal substance) cannot be participated in but is capable of participating (for if it could be participated in, it would not be capable of participating in any good), although it is simple in itself and receives another’s good, it must have its good by participation and must not be thought to be placed among those possessed by others but rather among those possessing other things. For the Father and the Son are possessed rather than possessors, but the creature possesses while not being possessed.
19. Let us once more consider the Holy Spirit: if he too is actually holy through participation in another’s sanctity, then he should be classified with the rest of creatures. But if he sanctifies those who are capable of participating in him, then he should be placed with the Father and the Son. Both here and in our book On the Sects, we have stated to the best of our abilities that the Holy Spirit may be participated in by others and may not participate in other realities. And it is very easy to confirm this statement of ours from the whole of Scripture.
20. The blessed Apostle wrote to the Ephesians and said: Believing in him, you have been sealed with the promised Holy Spirit, who is the guarantee of our inheritance [Eph 1.13–14]. For if some are sealed with the Holy Spirit and take on his form and likeness, the Spirit is among those which are possessed and do not possess, seeing that those who possess him are imprinted with his seal. And to the Corinthians the same Apostle writes: Do not sadden the Holy Spirit in whom you have been sealed [Eph 4.30], testifying that they are sealed who have accepted communion with the Holy Spirit. For just as someone, who takes up a practice and a virtue, receives into his mind, as it were, a seal and an image of the knowledge which he takes up, so too the one who is made a sharer in the Holy Spirit becomes, through communion in him, simultaneously spiritual and holy.
The Holy Spirit is uncircumscribed [21–23]
21. If the Holy Spirit were one of the creatures, he would indeed have a circumscribed substance just like all things which are made. For even if invisible creatures are not circumscribed by place and limits, they are nonetheless limited by the distinctive feature of their substance. But the Holy Spirit, even though he is in many, does not have a circumscribed substance.
22. For when Jesus sent forth those who were to preach what he taught, he filled them with the Holy Spirit, and breathing into their face, he said: Receive the Holy Spirit [Jn 20.22], and: Go, teach all nations [Mt 28.19], as if he were sending all of them to all nations. For all the Apostles did not travel in equal numbers to all nations, but some went to Asia, some to Scythia, and others were dispersed among the other nations, in accordance with the dispensation of the Holy Spirit whom they possessed among themselves, as the Lord said: I am with you all days even unto the consummation of the age [Mt 28.20]. This agrees with the following text: You will receive power when the Holy Spirit comes upon you, and you will be witnesses to me in Jerusalem and in all Judaea and Samaria and even unto the end of the earth [Acts 1.8].
23. Therefore, if those stationed at the farthest ends of the earth in order to bear witness to the Lord were separated from each other by the greatest possible distances, and yet the Holy Spirit was present to and indwelt them, then it is clear that the substance of the indweller is uncircumscribed. Being able to do such a thing would be completely foreign to an angelic power; for example, the angel who came to the Apostle in Asia as he was praying could not at the same time be present to others stationed in the other parts of the world.
The Holy Spirit and the angels [24–29]
24. But the Holy Spirit is not only present to human beings who are separated from each other, but also he is present to and indwells each single one of the angels, principalities, thrones, and dominions. Just as he sanctifies human beings and has a nature different from that of human beings, so too he sanctifies other creatures and he is different from them in substance. For every creature is sanctified not from his own substance but by communion with another’s sanctity.
25. It is true that the angels were called holy in the Gospel when the Savior said that the Son of man would come in his glory and that of the Father and the holy angels [Lk 9.26]. And it is written in the Acts of the Apostles that Cornelius was directed by a holy angel to invite Peter, the disciple of Christ, to his house [Acts 10.22]. But the angels are holy through participation in the Holy Spirit and through the indwelling of the only-begotten Son of God, who is holy and the communion of the Father, about whom the Savior said: Holy Father! [Jn 17.11].
26. Therefore if angels are not holy by their own nature but by participation in the Holy Trinity, it is clear that the substance of the angels is different from the Trinity. For just as the Father sanctifies and is different from those who are sanctified and the Son is different from those whom he sanctifies, so too the Holy Spirit’s substance is different from those whom he sanctifies by the bestowal of himself.
27. But if the heretics should propose that the angels are holy due to their natural condition, it follows that they would be forced to say that the angels are ὁμοουσίους [the same in substance] with the Trinity and thus are immutably holy by nature. But if they reject this and actually say that the angels share a single nature with the rest of the creatures but nevertheless do not have the same sanctity that human beings have, then they are by necessity reduced to saying that the substance of human beings is much better than that of angels. For if this were the case, human beings would have sanctity through communion with the Trinity, whereas the angels, being holy in their own nature, would nonetheless be foreign to the Trinity.
28. But perfect human beings approaching the consummation of sanctity pray to become equal to angels [Lk 20.36]. For it is angels who give help to human beings, not human beings to angels, being servants of their salvation and announcing the one who bestows it. This clearly shows that angels are more honorable than and much superior to human beings because they participate in the Trinity with greater affinity (if I may use such an expression) and more completely.
29. Therefore, since the Holy Spirit is different from those whom he sanctifies, he does not share a single nature with the other creatures who receive him. But if his nature is different from those other creatures and he subsists in his own essence, it is clear that he is not created and not made. There are many passages of Scripture which unambiguously prove that his nature is different from all created beings.
The Holy Spirit fills creatures [30–34]
30. It is also said that certain people are filled with the Holy Spirit, but it is never said, either in the Scriptures or in our habitual way of speaking, that anyone is filled with a creature. For neither Scripture nor ordinary language sanctions saying that someone is filled with an angel, with a throne, with a dominion. For this way of speaking is only appropriate for the divine nature. But we do say that certain people are filled with power and teaching, such as, “He is filled with the Holy Spirit,” which indicates nothing other than that “they are filled completely and perfectly.”
31. It is written about John: And he will be filled with the Holy Spirit even from his mother’s womb [Lk 1.15]. And again: Elizabeth was filled with the Holy Spirit [Lk 1.41]. And then a little further on: And Zechariah his father—meaning John’s father—was filled with the Holy Spirit and he prophesied [Lk 1.67]. And also in the Acts of the Apostles it is said of the many believers who were gathered together that they were filled with the Holy Spirit [Acts 2.4].
32. Yet even though the Holy Spirit can be participated in as one can participate in wisdom and teaching, he does not possess the reality of knowledge in name alone. Rather, he is goodness itself because his nature sanctifies and fills the universe with good things. In connection with this, some are also said to be filled with the Holy Spirit, as is written in the Acts of the Apostles: And all were filled with the Holy Spirit and spoke the word of God with confidence [Acts 4.31]. For just as the one who is filled with another’s knowledge can deliver a speech based on it in a learned and subtle manner because he perfectly grasps it, so too do they speak the word of God with confidence who perfectly receive the Holy Spirit to such an extent that they are filled with him, because the Holy Spirit is present furnishing a word worthy of God.
33. This is also why someone boldly said: Thus says the Holy Spirit [Acts 21.11] and the Apostle: Be filled with the Spirit [Eph 5.18]. In many passages of the Acts of the Apostles the disciples of the Lord were described as filled with the Holy Spirit: Carefully choose from among you, brothers, seven men of good reputation filled with the Spirit and wisdom [Acts 6.3]. Furthermore, it is said concerning Stephen: But since he was filled with the Holy Spirit, he looked up to heaven and saw the glory of God and Jesus standing at the right hand of God [Acts 7.55]. And it is said concerning the chosen vessel: But Saul, who is also Paul, filled with the Holy Spirit and looking at him, said [Acts 13.9]. In addition, it is noted concerning all believers in common: The disciples too were filled with joy and the Holy Spirit [Acts 13.52].
34. But the presence of an angel or some other lofty nature that was made fills neither the mind nor the understanding since it too is filled up from elsewhere. For just as someone who participates in the fullness of the Savior is made full of wisdom, truth, justice, and the word of God, so too whoever is filled with the Holy Spirit is at once filled with all the gifts of God, wisdom, knowledge, faith, and the rest of the virtues. Therefore, whoever fills all creatures, at least those which are able to participate in power and wisdom, is not one of those whom he himself fills. It must be concluded from this that his nature is different from that of all creatures. We have also said elsewhere that the fullness of the divine gifts is implied in the substance of the Holy Spirit.
The Holy Spirit is the substance of the gifts of God [35–53]
35. Next, it is impossible for anyone to receive the grace of God unless he has the Holy Spirit, in whom we confess that all the gifts of God consist. But now the Word demonstrates as clearly as possible that he who has the Holy Spirit acquires perfectly the word of wisdom and the other goods. We said a little before that the Holy Spirit is the substance of the goods of God, when we offered the example: The Father will give the Holy Spirit to those who ask him [Lk 11.13], and: The Father will give good things to those who ask him [Mt 7.11].
36. Nor ought we to think that the Holy Spirit is divided in substance because it is said that he is a multitude of goods [Is 63.7]. For he is impassible and indivisible and immutable. But according to the diversity of actions and notions, he is called by multiple titles of good things because he does not give one and the same power equally to those who participate in him through communion in him. For he is suitable for the benefit of each individual and fills with goods those in whom he judges that he ought to be present.
37. After all, Stephen, that first witness to the truth and a man worthy of his name, was said to be filled with wisdom and the Holy Spirit [Acts 6.3]—consequently, wisdom is implied when the Holy Spirit abides in him—as the Scripture says: And the Apostles chose Stephen, a man filled with faith and the Holy Spirit [Acts 6.5]. And after some other passages: But Stephen, a man filled with grace and power, was doing great signs and wonders among the people [Acts 6.8]. And still concerning the same: And they were not able to withstand the wisdom and Spirit that was speaking in him [Acts 6.10].
38. For the blessed man was filled with the Holy Spirit, and was made a participant in the faith which comes from the Holy Spirit, in accordance with the passage: But to another, faith by the same Spirit [1 Cor 12.9]. Having grace and power according to the same Spirit, he did great signs and wonders among the people. Indeed, he also abounded in those gifts according to the same Spirit which are called the graces of healing and power. For in the first epistle of the Apostle Paul to the Corinthians these are numbered among the gifts of God in the Spirit and according to the Spirit.
39. But Stephen overflowed with divine grace to such an extent that none of his opponents and those disputing with him were able to withstand the wisdom and Spirit who spoke in him. For he was wise according to the Lord and the Holy Spirit. This is why Jesus clearly proclaimed to his disciples: Whenever you are brought to authorities and powers and councils and synagogues, do not be anxious regarding what you ought to say or how you should speak at that time. For words of wisdom shall be given to you by the Holy Spirit, which not even those very experienced in disputation will be able to oppose.
40. But let us cite the testimony itself, which goes thus: But when they bring you in to synagogues and authorities and powers, do not be anxious regarding how and what you should respond, for the Holy Spirit will teach you the appropriate response at that hour [Lk 12.11–12]. And in another [passage of the] Gospel: Therefore keep it in your hearts not to prepare beforehand how you will respond since I myself will give you a mouth and wisdom which no one will be able to oppose and refute [Lk 21.14–15].
41. Therefore, since the Holy Spirit grants words to the Apostles against those who go against the Gospel, it is quite clear that the speech of wisdom and knowledge is understood to be in his substance. But it is not the time to examine how the Savior bestows at that hour a mouth and knowledge on his disciples, whom not even those among men considered to be the most eloquent are able to oppose. For our present purpose is to demonstrate that the gifts of the virtues always imply the Holy Spirit, in such a way that he who has him is considered to be filled with the gifts of God.
42. For this reason, in Isaiah God himself says to someone: I will place my Spirit upon your seed, and my blessings upon your sons [Is 44.3], seeing that no one ever receives the spiritual blessings of God unless the Holy Spirit precedes. For he who receives the Spirit will consequently have blessings, that is, wisdom, understanding, and so forth. The Apostle wrote as follows about them: For this reason, from the day we heard we also have not ceased praying for you and begging that you be filled with the knowledge of his will in all wisdom and spiritual understanding, leading a life worthy of God [Col 1.9–10]. He is saying that those who worthily advance in good deeds through works and speech and prudence are filled with the will of God, who places his Spirit upon them so that they may be filled with wisdom, understanding, and the rest of the spiritual goods. But wisdom and understanding, which are in the Holy Spirit, are given by God: The Lord will give wisdom, and from his face knowledge and understanding [Prov 2.6], since that wisdom which comes from human beings is not spiritual, but carnal and human.
43. Concerning this, the Apostle wrote: Not by carnal wisdom, but by the grace of God we have lived our lives in the world [2 Cor 1.12]. By carnal wisdom he means that which arises from human reflections upon corporeal realities. Spiritual and intellectual wisdom, however, concerns itself with invisible and intellectual things and gives its own presence to those who receive it through the activity of the Holy Spirit.
In many other passages the Apostle reminds us that the gifts of God reside in the substance of the Holy Spirit, as in this one: May the God of hope fill you with all joy and peace in your believing so that you may abound in hope and in the power of the Holy Spirit [Rom 15.13]. 44. God, the bestower of goods, in the power of the Spirit grants the hope he promised to those who have the Spirit. With joy and peace he fills those who possess undisturbed, peaceful thoughts, and have minds joyful and calmed from every storm of the passions. Now whoever obtains the aforementioned goods in the power of the Holy Spirit also obtains the correct faith in the mystery of the Trinity.
45. In another passage of the same epistle, Paul says: The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit [Rom 14.17]. By affirming, for those who were able to hear it, that justice in the Holy Spirit (that is, the entirety of virtue and the peace mentioned above) is united to the joy of God, he most clearly demonstrates that these goods are nothing other than the substance of the Holy Spirit.
46. Therefore, since these goods come to human beings from the bounty of the Holy Spirit, the very calling of the nations ushered in by the teaching of the Gospel is rendered acceptable and holy in the Holy Spirit. Since in this calling it is the Holy Spirit who makes holy and acceptable, he is the substance of the goods of God. And whoever is filled with him acts entirely according to reason, teaching correctly, living irreprehensibly, doing signs and wonders in a true and perfect manner. For he has the strength of the Holy Spirit manifesting to himself the treasure and cause of the fullness of all goods.
47. Now Peter, the disciple of Jesus, knew that the nature of the gifts of God was the bounty of the Holy Spirit. For he said to those who rebuked him for entering the house of Cornelius: And so, if God gave to them an equal grace when he bestowed the Holy Spirit as he gave to us in the beginning, who was I that I could withstand the Lord? [Acts 11.17]. In addition, he said to his own: And God the knower of hearts bore witness to them, giving the Holy Spirit as he gave him to us; and he made no distinction between us and them, by faith cleansing their hearts [Acts 15.8–9].
48. This also agrees with the point made in many passages, that the Holy Spirit is given by God: Jacob my son, him I will help; Israel my chosen, him my soul will help; I have put my Spirit in him [Is 42.1]. And again: He who gives breath to the people established upon it—without a doubt this it refers to the earth—and the Spirit to those who tread upon it [Is 42.5]. Now we have demonstrated above that the Spirit of God is not one thing and the Holy Spirit another.
49. Paul too has said: The love of God has been poured out into our hearts through the Holy Spirit who has been given to us [Rom 5.5]. And this: How much more will your heavenly Father give the Holy Spirit to those who ask him [Lk 11.13]. Now this Spirit is said to be poured forth by God upon all flesh, so that whoever receives him prophesies and sees visions, according to Joel who speaks in the person of God: I will pour forth of my Spirit upon all flesh, and your sons will prophesize and your daughters will see visions [Joel 2.28]. For the Spirit is poured forth for the sake of prophesying and seeing the beauty of truth in the mind.
50. The very expression pouring forth also indicates that the substance of the Spirit is uncreated. For when God sends an angel or another creature, he does not say, “I will pour forth of my angel or power or throne or dominion.” For this manner of speaking is employed only in the case of those who are participated in by others, as we are now saying and as we said a little before when we spoke of the love of God which is poured forth in the hearts of those who have received the Holy Spirit. The love of God, says Paul, is poured out into our hearts through the Holy Spirit who has been given to us [Rom 5.5].
51. Since the Savior himself can be participated in, he is also said to be poured forth like perfume: Your name is perfume poured forth [Song 1.2]. For just as perfume contained in a bottle has a certain odor which is prevented from being spread outside because it is enclosed within the bottle, yet sends forth its fragrance far and wide when it is poured forth outside the bottle, so too the fragrant name of Christ, before his coming, dwelt in the people of Israel alone, as if the Jews were a closed bottle: For God is known in Judah, in Israel his name is great [Ps 75.2]. But when he was refulgent in the flesh, the Savior extended his own name through all the earth, or rather, through all creation, thereby fulfilling what is written: How great is your name through all the earth! [Ps 8.2]. In agreement with this, the Apostle said: For there is no other name given under heaven by which we must be saved [Acts 4.12]. In addition, in the Psalms it is said to the Lord: Above everything you have exalted your holy name [Ps 137.2]. It was only at this point that the following was accomplished: Your name is perfume poured forth [Song 1.2].
52. Now the expression pouring forth indicates a lavish gift of great bounty and abundance. 53. And so, whenever one or two receive the Holy Spirit anywhere, “I will pour forth of my Spirit” is not said. For this is only said when the gift of the Holy Spirit is given in abundance to all nations. The Apostle reminded Titus that salvation was given to the nations not because of works of righteousness done by us, but through the washing of the second regeneration and the renewal of the Holy Spirit, whom he has poured forth upon us abundantly [Titus 3.5–6]. For this too demonstrates that the expression pouring forth indicates a bountiful distribution of the Spirit.
Because the Holy Spirit can be participated in and is immutable, he is uncreated [54–60]
54. From all of this we learn that the substance of the Holy Spirit can be participated in (capabilis), and because of this, that he is uncreated.
55. [Didymus] calls a substance “capable of being participated in” (capabilis) when it is participated in (capiatur) by many and bestows on them a share in itself. But a substance is “capable of participating” (capax) when it is filled through communion with another substance and participates in (capiens) something else, while not being participated in (capiatur) by another.
56. After all, immutability follows upon the capacity to be participated in, and eternity follows upon immutability. Conversely, mutability follows upon the capacity to participate, and being creatable follows upon mutability. Therefore, no created thing is immutable; for this reason, no created thing is eternal. 57. Accordingly, not only is rationality in human beings subject to mutability and being created, but this same mutability is also found in all creatures.
58. The Divine Utterances demonstrate that the angels changed and fell. While the multitude of angels and the other pre-eminent powers persevered in blessedness and holiness, it was nonetheless those who were similar in nature to them that changed. This most clearly shows that the former remained in their original state not because their substance was immutable, but because they were attentively devoted to God. 59. For it is impossible for co-equals to be diverse in nature. Just as individual human beings are mortal because the entire genus of human beings is mortal, so too, conversely, if some of the superior beings are immortal, all those beings in the same genus and species must surely also be immortal. 60. Under conditions such as these, if but one angel is revealed to be mutable, then all must be mutable, although they need not change if they persevere in blessedness. Such too is the case for all human bodies: all are divisible, but not all are divided. Even if some of them undergo division, we realize that the rest of them are similar in nature to them.
An objection based on John 1.3, and its refutation [61–64]
61. These explanations show that the Holy Spirit has a nature that is different from visible and invisible creatures. Now if this is true, it is the pinnacle of impiety for some people to classify the Holy Spirit with all things, claiming that the passage which states that all things have been made by God through the Word indicates that the Holy Spirit has been made. Regarding both of these points, we have shown that the Holy Spirit is not one of the all things, but another thing beyond all things in nature. As we have shown above, if creatures are divided into corporeal and incorporeal ones, and the Holy Spirit is created, then it is certain that he will be either a visible or an invisible creature, that is, either a corporeal or an incorporeal creature. As we explained earlier, it is utterly impossible for him to be a body, since he teaches and bestows knowledge, and can be participated in by mind and soul.
62. Neither is the Holy Spirit an invisible creature, a point we discussed a little before. This is why Paul proves in the epistle he wrote to the Hebrews that he is different from all angels. He begins by saying: For to what angel has he ever said: Sit at my right until I shall place your enemies as a stool for your feet? Are they not all ministering spirits sent to minister to those who will receive salvation? [Heb 1.13–14]. And after some other passages: How shall we escape if we neglect such a great salvation? This salvation took its beginning when it was declared by the Lord, and it has been confirmed for us by those who heard him. All the while God has borne witness by signs and wonders and various acts of power, and by the distributions of the Holy Spirit according to his will [Heb 2.3–4].
63. Now the passage that says to what angel can be taken as equivalent to saying “to none,” since the noun angel indicates the nature of all invisible creatures. For neither to any angel nor to another rational creature has God said: Sit at my right. And so, the text declares in general terms that Sit at my right is not said to any creature. And this holds true in general terms for creation. After he made a declaration about all invisible creatures, he said that they are ministering spirits, for which reason he added: Are they not all ministering spirits sent to minister? Not all invisible creatures are sent individually. Nonetheless, since others of the same kind and rank are sent, the rest are themselves somehow sent potentially, sharing in being sent and being of equal substance.
64. Therefore, the Lord is different from all creatures. The Apostle did not want us to neglect the great salvation initiated by the Lord, saying: How shall we escape if we neglect such a great salvation? This great salvation began when the Lord declared it and it was confirmed for us by those who heard him. Moreover, God bore witness to this salvation by signs and wonders, and he is different from all the ministering spirits. Likewise, the Holy Spirit. God bore witness to the distributions of the Holy Spirit according to his will, distributing him not by cutting him into parts, but by his communion with those on whom God decided to bestow him. The Holy Spirit is himself of a nature different from those in which he is dispersed when poured forth.
An objection based on Amos 4.13, and its refutation [65–73]
65. Since we have proved that, according to the sense of the Scriptures, the Holy Spirit is different from all creatures, it is therefore to no avail, or rather, it is with impiety that those who want to show that he is created use the testimony which says that all things were made through the Word so that even the eternal substance may be included among all things. Since as proof that this is his condition they also appropriate the prophetic utterance in which God says: I am the one who creates spirit [Am 4.13], we ought to show that even in this they are utterly estranged from understanding the truth.
66. For the subject of the Prophet’s utterance was not even the Holy Spirit, as is understood from the very flow and context of the speech, for indeed Amos speaks in the person of God: Prepare to call upon your God, O Israel, since I am the one who gives strength to thunder and who creates spirit and who proclaims his Christ to humanity, who makes the dawn and foggy mist, and who mounts upon the high places of the earth: Almighty Lord is his name [Am 4.12–13].
67. Note that God, who had already said he creates spirit, at the same time says he gives strength to thunder and makes the dawn and foggy mist. Therefore, if we closely follow the narrative just cited, namely, thunder and dawn and foggy mist, we also ought to place spirit in the same narrative order, so that what God says is as follows: “When you call upon me, who am God, who administer the universe, who am the Creator of all things, who give strength to thunder and create spirit, who make the dawn and foggy mist useful for humanity, prepare to call upon me, O Israel, in such a way that, when you have prepared to call upon me and you have prayed to me who have established what I mentioned earlier, you may enjoy happy times and the lavish bestowal of other goods, as I guide all things to you year after year according to the order of nature, with the result that the year flows fruitfully, that the seasons unfold at the right intervals, that thunders rumble at the right time, and that a salutary dawn blows with favorable breezes.”
68. Now if thunder and the dawn and the foggy mist and the creation of spirit are understood through the cloud of allegory, they will not indicate the thing itself but a figurative interpretation. 69. But if, on the contrary, they argue that these things are said about the Holy Spirit in a literal manner on the grounds that mention is made of the creation of the Spirit in the passage which follows: And who proclaims his Christ to humanity, then it is also necessary to respond to this.
70. The Hebrew has he proclaims what he is thinking to humanity, meaning that he who is the Creator of all things is also the one who inspires the Prophets and through them reveals his will to humanity.
71. Now it is necessary to respond to this claim because certain heretics falsely allege that the Creator is different than the God and Father of the Savior. Declaring this with great impiety, they do not foresee that their profane conjecture is stricken down by God who says: “I am the one who gives strength to thunder and who creates spirit and who makes and governs the other parts of the world, who proclaims my Christ to humanity. In fact, this latter providential work of mine stands above all my other works, such that I am the cause not only of externals, but also of those things which pertain to the advantage of the soul and the benefit of the mind.”
72. Therefore this expression who creates spirit I judge to be the same as saying who creates wind. Indeed, by his providence God directs those winds produced by the motion of air, according to that passage we read elsewhere: Who brings forth winds from his treasuries [Ps. 134.7]. But it is a good thing that in this text he did not say “who created” but who creates wind. For if the passage were about the existence of the Holy Spirit, he would have certainly said “who created.” For he does not create the same thing continually. Thus it follows that who creates is said about wind because winds were not made just once, but inasmuch as they exist, they come into existence daily.
73. But it is not without purpose that in the present case spirit is said to be created without the use of the definite article (which in Greek indicates uniqueness). For in this case spirit is not holy. In almost every case, the Holy Spirit is named with the use of the definite article, such as: The Spirit himself—Αὐτὸ τὸ Πνεῦμα—bears witness with our spirit [Rom 8.16]. And elsewhere: It is the Spirit who gives life—Τὸ Πνεῦμα ἐστιν τὸ ζωοποιοῦν [Jn 6.64]. And again: So too no one knows the things of God except the Spirit of God—τὸ Πνεῦμα Θεοῦ—for the Spirit—τὸ Πνεῦμα γάρ—scrutinizes all things, even the depths of God [1 Cor 2.10–11]. It is possible to excerpt many such passages from the Sacred Writings. On those rare occasions when the Holy Spirit is named without the use of the definite article, one ought to realize that he is named with some additional indication of his magnificence. It is true that he is sometimes also mentioned without the use of the definite article when the focus is not on him per se but on participation in him, as for example Elijah’s Spirit [2 Kg 2.15], Walk by Spirit [Gal 5.16], and other passages similar to these.