It may indeed be undignified to give any answer at all to the statements that are foolish we seem to be pointed that way by Solomon’s wise advice, “n

 What then is the charge they bring against us? They accuse us of profanity for entertaining lofty conceptions about the Holy Spirit. All that we, in f

 What then, shall be our way of arguing? We shall answer nothing new, nothing of our own invention, though they challenge us to it we shall fall back

 We can confirm our argument by material instances. Fire naturally imparts the sense of heat to those who touch it, with all its component parts one

 If, then, the Holy Spirit is truly, and not in name only, called Divine both by Scripture and by our Fathers, what ground is left for those who oppose

 For the plea will not avail them in their self-defence, that He is delivered by our Lord to His disciples third in order, and that therefore He is est

 Since, then, it has been affirmed, and truly affirmed, that the Spirit is of the Divine Essence, and since in that one word “Divine” every idea of gre

 But if all must shrink from that, as going even beyond the most revolting blasphemy, then a devout mind must accept the nobler names and conceptions o

 If such is the doctrine concerning Him when followed out , let the same inquiry be made concerning the Son and the Father as well. Do you not confess

 If, then, they agree that the Holy Spirit is perfect absolutely, and it has been admitted in addition that true reverence requires perfection in every

 In what sort of manner, then, can you honour the Deity? How can you heighten the Highest? How can you give glory to that which is above all glory? How

 The heavens proclaim the glory of God , and yet they are counted poor heralds of His worth because His Majesty is exalted, not as far as the heavens,

 What means, then, this lowering and this expanding of their soul, on the part of these men who are enthusiastic for the Father’s honour, and grant to

 “Yes,” replies one of them, “but we have been taught by Scripture that the Father is the Creator, and in the same way that it was ‘through the Son ’ t

 What shall we answer to this? That the thoughts of their hearts are so much idle talk, when they imagine that the Spirit was not always with the Fathe

 The view which is consistent with all reverence is as follows. We are not to think of the Father as ever parted from the Son, nor to look for the Son

 If, on the contrary, this Spirit has the impulse to work, but some overwhelming control hinders His design, they must tell us the wherefore of this hi

 This is the view we take, after the unprofessional way usual with us and we reject all these elaborate sophistries of our adversaries, believing and

 But with regard to service and worship, and the other things which they so nicely calculate about, and bring into prominence, we say this that the Ho

 But if there is any of them who rejects this statement, and this idea involved in the very name of Divinity, and says that which, to the destruction o

 These destroyers of the Spirit’s glory, who relegate Him to a subject world, must tell us of what thing that unction is the symbol. It not a symbol of

 Again, let us look at it in this way. Kingship is most assuredly shown in the rule over subjects. Now what is “subject” to this Kingly Being? The Word

 For notice the amount of absurdity involved in the other alternative all things that we can think of in the actual creation have, by virtue of all ha

 Then let us look to this too. In Holy Baptism, what is it that we secure thereby? Is it not a participation in a life no longer subject to death? I th

 So that if these despisers and impugners of their very own life conceive of the gift as a little one, and decree accordingly to slight the Being who i

 If, then, every height of man’s ability falls below the grandeur of the Spirit (for that is what the Word means in the metaphor of “footstool”), what

 On the contrary the Holy Spirit is, to begin with, because of qualities that are essentially holy, that which the Father, essentially Holy, is and su

 If such, then, is the greatness of the Spirit, and whatever is beautiful, whatever is good, coming from God as it does through the Son, is completed b

 But you will say, “When I think of the Father it is the Son (alone) that I have included as well in that term.” But tell me when you have grasped the

 Do they too, then, mean this by their worship? Well, is it anything but absurdity to think that it is wrong to honour the Holy Spirit with that with w

 [Translation lacking]

The heavens proclaim the glory of God20    Ps. xix. 1., and yet they are counted poor heralds of His worth; because His Majesty is exalted, not as far as the heavens, but high above those heavens, which are themselves included within a small fraction of the Deity called figuratively His “span21    Is. xl. 12. Τίς ἐμέtrjse…τὸν οὐρανὸν σπιθαμῇ..” And shall a man, this frail and short-lived creature, so aptly likened to “grass,” who “to-day is,” and to-morrow is not, believe that he can worthily honour the Divine Being? It would be like some one lighting a thin fibre from some tow and fancying that by that spark he was making an addition to the dazzling rays of the sun. By what words, pray, will you honour the Holy Spirit, supposing you do wish to honour Him at all? By saying that He is absolutely immortal, without turning, or variableness, always beautiful, always independent of ascription from others, working as He wills all things in all, Holy, leading, direct, just, of true utterance, “searching the deep things of God,” “proceeding from the Father,” “receiving22    λαμβανόμενον from the Son,” and all such-like things, what, after all, do you lend to Him by these and such-like terms? Do you mention what He has, or do you honour Him by what He has not? Well, if you attest what He has not, your ascription is meaningless and comes to nothing; for he who calls bitterness “sweetness,” while he lies himself, has failed to commend that which is blamable. Whereas, if you mention what He has, such and such a quality is essential, whether men recognize it or not; He remains the object of faith23    πιστὸς. 2 Tim. ii. 13., says the Apostle, if we have not faith.

Οἱ οὐρανοὶ διηγοῦνται τὴν δόξαν τοῦ θεοῦ καὶ μικροὶ κήρυκες τῆς ἀξίας νομίζονται: Ὅτι ἐπῄρθη ἡ μεγαλοπρέπεια αὐτοῦ, οὐ μέχρι τῶν οὐρανῶν, ἀλλ' ὑπεράνω τῶν οὐρανῶν, τῶν μικρῷ μέρει τῆς θεότητος τῇ σπιθαμῇ τροπικῶς ὀνομαζομένῃ περιειλημμένων. καὶ ἄνθρωπος, τὸ ἐπίκηρον τοῦτο καὶ ὠκύμορον ζῷον, καλῶς τῷ χόρτῳ προσεικασμένος, σήμερον ὢν καὶ αὔριον οὐκ ἐσόμενος, ἀξίως τιμῆσαι τὴν θείαν φύσιν πεπίστευκεν; ὅμοιον ὥσπερ ἂν εἴ τις ἐξάψας λεπτὴν ἶνα ἀπὸ στιππύου προσθήκην τινὰ ταῖς τοῦ ἡλίου μαρμαρυγαῖς διὰ τοῦ σπινθῆρος ὑπολαμβάνοι χαρίζεσθαι. τί λέγων εἰπέ μοι τιμήσεις, ἐάν περ ὅλως τιμῆσαι θελήσεις τὸ πνεῦμα τὸ ἅγιον; ὅτι ἀθάνατόν ἐστι πάντως, ὅτι ἄτρεπτόν τε καὶ ἀναλλοίωτον καὶ ἀεὶ καλὸν καὶ ἀπροσδεὲς τῆς ἑτέρωθεν χάριτος, ὅτι πάντα ἐν πᾶσιν ἐνεργεῖ καθὼς βούλεται, ἅγιον, ἡγεμονικόν, εὐθές, δίκαιον, ἀληθινόν, τὰ βάθη ἐρευνῶν τοῦ θεοῦ, ἐκ πατρὸς ἐκπορευόμενον, ἐκ τοῦ υἱοῦ λαμβανόμενον, καὶ εἴ τι τοιοῦτον. τί οὖν διὰ τούτων καὶ τῶν τοιούτων χαρίζῃ; τὰ προσόντα λέγεις ἢ διὰ τῶν μὴ προσόντων τιμᾷς; εἰ μὲν γὰρ τὰ μὴ προσόντα προσμαρτυρεῖς, ματαία ἡ χάρις καὶ εἰς οὐδὲν φέρουσα πλέον: ὁ γὰρ τὸ πικρὸν γλυκὺ λέγων, αὐτὸς μὲν ἐψεύσατο, τὸ δὲ ψεκτὸν οὐκ ἐπῄνεσεν. εἰ δὲ τὰ ὄντα λέγεις, τῇ φύσει τοιοῦτόν ἐστι πάντως καὶ ὁμολογοῦντος καὶ μή: φησὶ γὰρ ὁ ἀπόστολος ὅτι Εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει.