61. Now, short and simple as this utterance is, it appears to me, as I consider it, that its meanings are many and various. For of the senses in which “  in ” is used, we find that all help our conceptions of the Spirit.  Form is said to be  in Matter ;  Power to be  in what is capable of it;  Habit to be  in him who is affected by it; and so on.  1  cf. Note on Chapter iii. p. 4. In the Aristotelian philosophy, εἶδος, or Forma, is the τὸ τί ἦν εἶναι, the essence or formal cause. cf. Ar., Met. vi. 7, 4. εἶδος δὲ λέγω τὸ τί ἦν εἶναι ἑκάστον καὶ τὴν πρώτην οὐσιαν. Δύναμις, or Potentia, is potential action or existence, as opposed to ἐνέργεια, actus, actual action or existence, or ἐντελέχεια. cf. Ar., Met., viii. 3, 9, and viii. 8, 11. Sir W. Hamilton, Metaph. i. 178–180. Therefore, inasmuch as the Holy Spirit perfects rational beings, completing their excellence, He is analogous to Form. For he, who no longer “lives after the flesh,”  2  Rom. viii. 12. but, being “led by the Spirit of God,”  3  Rom. viii. 14. is called a Son of God, being “conformed to the image of the Son of God,”  4  Rom. viii. 29. is described as spiritual. And as is the power of seeing in the healthy eye, so is the operation of the Spirit in the purified soul. Wherefore also Paul prays for the Ephesians that they may have their “eyes enlightened” by “the Spirit of wisdom.”  5  Eph. i. 17, 18. And as the art in him who has acquired it, so is the grace of the Spirit in the recipient ever present, though not continuously in operation. For as the art is potentially in the artist, but only in operation when he is working in accordance with it, so also the Spirit is ever present with those that are worthy, but works, as need requires, in prophecies, or in healings, or in some other actual carrying into effect of His potential action.  6  ἐν ἄλλοις τισι δυνάμεων ἐνεργήμασι. The Benedictine translation is in aliis miraculorum operationibus.” It is of course quite true that δύναμις is one of the four words used in the New Testament for miracle, and often has that sense, but here the context suggest the antithesis between potential and actual operation, and moreover non-miraculous (in the ordinary sense) operations of the Spirit need not be excluded; in a deep sense all His operations are miraculous. ἐνέργημα is an uncommon word, meaning the work wrought by ἐνέργεια or operation. Furthermore as in our bodies is health, or heat, or, generally, their variable conditions, so, very frequently is the Spirit in the soul; since He does not abide with those who, on account of the instability of their will, easily reject the grace which they have received. An instance of this is seen in Saul,  7  1 Sam. xvi. 14. and the seventy elders of the children of Israel, except Eldad and Medad, with whom alone the Spirit appears to have remained,  8  Numb. xi. 25, 26, LXX. and R.V. “did so no more” for “did not cease” of A.V. and, generally, any one similar to these in character. And like reason in the soul, which is at one time the thought in the heart, and at another speech uttered by the tongue,  9  The distinction between the λόγος ἐνδιάθετος, thought, and the λογος πορφορικός, speech, appears first in Philo. II. 154. On the use of the term in Catholic Theology cf. Dr. Robertson’s note on Ath., De Syn. § xxvi. p. 463 of the Ed. in this series. Also, Dorner, Div. I. i. p. 338, note. so is the Holy Spirit, as when He “beareth witness with our spirit,”  10  Rom. viii. 16. and when He “cries in our hearts, Abba, Father,”  11  Gal. vi. 4. or when He speaks on our behalf, as it is said, “It is not ye that speak, but the Spirit of our Father which speaketh in you.”  12  Matt. x. 20. Again, the Spirit is conceived of, in relation to the distribution of gifts, as a whole in parts. For we all are “members one of another, having gifts differing according to the grace that is given us.”  13  Rom. xii. 5, 6. Wherefore “the eye cannot say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you,”  14  1 Cor. xii. 21. but all together complete the Body of Christ in the Unity of the Spirit, and render to one another the needful aid that comes of the gifts. “But God hath set the members in the body, every one of them, as it hath pleased Him.”  15  1 Cor. xii. 18, slightly varied in order. But “the members have the same care for one another,”  16  1 Cor. xii. 25. according to the inborn spiritual communion of their sympathy. Wherefore, “whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.”  17  1 Cor. xii. 26. And as parts in the whole so are we individually in the Spirit, because we all “were baptized in one body into one spirit.”  18  An inversion of 1 Cor. xii. 13.

[61] Ἐμοὶ τοίνυν σκοπουμένῳ δοκεῖ, ἁπλῆς καὶ συντόμου τῆς ἐκφωνήσεως οὔσης, πολλὰ καὶ ποικίλα εἶναι τὰ δι' αὐτῆς σημαινόμενα. Ὁσαχῶς γὰρ λέγεται τὸ ἐν, τοσαυταχῶς εὑρίσκομεν ταῖς περὶ τοῦ Πνεύματος ἐννοίαις ὑπηρετούμενον. Λέγεται μὲν οὖν τὸ εἶδος ἐν τῇ ὕλῃ εἶναι, καὶ ἡ δύναμις ἐν τῷ δεκτικῷ, καὶ ἡ ἕξις ἐν τῷ κατ' αὐτὴν διακειμένῳ, καὶ πολλὰ τοιαῦτα. Οὐκοῦν, καθὸ μὲν τελειωτικὸν τὸ ἅγιον Πνεῦμα τῶν λογικῶν, ἀπαρτίζον αὐτῶν τὴν ἀκρότητα, τὸν τοῦ εἴδους λόγον ἐπέχει. Ὁ γὰρ μηκέτι κατὰ σάρκα ζῶν, ἀλλὰ Πνεύματι Θεοῦ ἀγόμενος, καὶ υἱὸς Θεοῦ χρηματίζων, καὶ σύμμορφος τῆς εἰκόνος τοῦ Υἱοῦ τοῦ Θεοῦ γενόμενος, πνευματικὸς ὀνομάζεται. Καὶ ὡς ἡ δύναμις τοῦ ὁρᾷν ἐν τῷ ὑγιαίνοντι ὀφθαλμῷ, οὕτως ἡ ἐνέργεια τοῦ Πνεύματος ἐν τῇ κεκαθαρμένῃ ψυχῇ. Διὸ καὶ Παῦλος εὔχεται Ἐφεσίοις, πεφωτισμένους ὀφθαλμοὺς αὐτῶν εἶναι ἐν τῷ Πνεύματι τῆς σοφίας. Καὶ ὡς ἡ τέχνη ἐν τῷ ἀναλαβόντι αὐτήν, οὕτως ἡ χάρις τοῦ Πνεύματος ἐν τῷ ὑποδεξαμένῳ, ἀεὶ μὲν συμπαροῦσα, οὐχὶ δὲ καὶ ἐνεργοῦσα διηνεκῶς. Ἐπεὶ καὶ ἡ τέχνη, δυνάμει μὲν ἐν τῷ τεχνίτῃ ἐστίν: ἐνεργείᾳ δὲ τότε, ὅταν κατ' αὐτὴν ἐνεργῇ. Οὕτω καὶ τὸ Πνεῦμα, ἀεὶ μὲν συμπάρεστι τοῖς ἀξίοις, ἐνεργεῖ δὲ κατὰ τὴν χρείαν, ἢ ἐν προφητείαις, ἢ ἐν ἰάμασιν, ἢ ἐν ἄλλοις τισὶ δυνάμεων ἐνεργήμασιν. Ἔτι ὡς ἐν σώμασιν ὑγίεια, ἢ θερμότης, ἢ ὅλως αἱ εὐκίνητοι διαθέσεις: οὕτω καὶ ἐν ψυχῇ πολλάκις ὑπάρχει τὸ Πνεῦμα, τοῖς διὰ τὸ τῆς γνώμης ἀνίδρυτον, εὐκόλως, ἣν ἐδέξαντο χάριν ἀπωθουμένοις, μὴ παραμένον: οἷος ἦν ὁ Σαούλ, καὶ οἱ ἑβδομήκοντα πρεσβύτεροι τῶν υἱῶν Ἰσραήλ, πλὴν τοῦ Ἐλδὰδ καὶ Μωδὰδ_τούτοις γὰρ μόνοις ἐκ πάντων φαίνεται παραμεῖναν τὸ Πνεῦμα_, καὶ ὅλως εἴ τις τούτοις τὴν προαίρεσιν παραπλήσιος. Καὶ ὡς ὁ λόγος δὲ ἐν ψυχῇ, ποτὲ μὲν ὡς τὸ ἐγκάρδιον νόημα, ποτὲ δὲ ὡς ὁ προφερόμενος διὰ γλώσσης, οὕτω τὸ Πνεῦμα τὸ ἅγιον: νῦν μὲν ὅταν συμμαρτυρῇ τῷ πνεύματι, καὶ ὅταν κράζῃ ἐν ταῖς καρδίαις ἡμῶν: Ἀββᾶ ὁ Πατήρ, νῦν δὲ ὅταν λαλῇ ὑπὲρ ἡμῶν, κατὰ τὸ εἰρημένον, ὅτι «Οὐχ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς τὸ λαλοῦν ἐν ὑμῖν». Ἤδη δὲ καὶ ὡς ὅλον ἐν μέρεσι νοεῖται τὸ Πνεῦμα κατὰ τὴν τῶν χαρισμάτων διανομήν. Πάντες γὰρ ἀλλήλων ἐσμὲν μέλη, «ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσαν ἡμῖν διάφορα». Διὰ τοῦτο «οὐ δύναται ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί, χρείαν σου οὐκ ἔχω: ἢ πάλιν ἡ κεφαλὴ τοῖς ποσί, χρείαν ὑμῶν οὐκ ἔχω». Ἀλλὰ πάντα μὲν ὁμοῦ συμπληροῖ τὸ σῶμα τοῦ Χριστοῦ ἐν τῇ ἑνότητι τοῦ Πνεύματος: ἀλλήλοις δὲ ἀναγκαίαν τὴν ἐκ τῶν χαρισμάτων ἀντιδίδωσιν ὠφέλειαν. Ὁ μὲν γὰρ Θεὸς ἔθετο τὰ μέλη ἐν τῷ σώματι, ἓν ἕκαστον αὐτῶν, καθὼς ἠθέλησε. Τὰ μέντοι μέλη τὸ αὐτὸ μεριμνῶσιν ὑπὲρ ἀλλήλων, κατὰ τὴν πνευματικὴν κοινωνίαν τῆς συμπαθείας αὐτοῖς ὑπαρχούσης. Διόπερ «εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη, εἴτε δοξάζεται ἓν μέλος, συγχαίρει πάντα τὰ μέλη.» Καὶ ὡς μέρη δὲ ἐν ὅλῳ, οἱ καθ' ἕνα ἐσμὲν ἐν τῷ Πνεύματι: ὅτι οἱ πάντες ἐν ἑνὶ σώματι, εἰς ἓν Πνεῦμα ἐβαπτίσθημεν.