{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/208/2080056.htm","path":"chr/ecf/208/2080056.htm","source_url":"https://sacred-texts.com/chr/ecf/208/2080056.htm","text":"That the word \u201cin,\u201d in as many senses as it bears, is understood of the Spirit.\n61. 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 \u201cin\u201d 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. 1229 Therefore, inasmuch as the Holy Spirit perfects rational beings, completing their excellence, He is analogous to Form. For he, who no longer \u201clives after the flesh,\u201d 1230 but, being \u201cled by the Spirit of God,\u201d 1231 is called a Son of God, being \u201cconformed to the image of the Son of God,\u201d 1232 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 \u201ceyes enlightened\u201d by \u201cthe Spirit of wisdom.\u201d 1233 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. 1234 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, 1235 and the seventy elders of the children of Israel, except Eldad and Medad, with whom alone the Spirit appears to have remained, 1236 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, 1237 so is the Holy Spirit, as when He \u201cbeareth witness with our spirit,\u201d 1238 and when He \u201ccries in our hearts, Abba, Father,\u201d 1239 or when He speaks on our behalf, as it is said, \u201cIt is not ye that speak, but the Spirit of our Father which speaketh in you.\u201d 1240 Again, the Spirit is conceived of, in relation to the distribution of gifts, as a whole in parts. For we all are \u201cmembers one of another, having gifts differing according to the grace that is given us.\u201d 1241 Wherefore \u201cthe 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,\u201d 1242 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. \u201cBut God hath set the members in the body, p. 39 every one of them, as it hath pleased Him.\u201d 1243 But \u201cthe members have the same care for one another,\u201d 1244 according to the inborn spiritual communion of their sympathy. Wherefore, \u201cwhether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.\u201d 1245 And as parts in the whole so are we individually in the Spirit, because we all \u201cwere baptized in one body into one spirit.\u201d 1246\n62. It is an extraordinary statement, but it is none the less true, that the Spirit is frequently spoken of as the place of them that are being sanctified, and it will become evident that even by this figure the Spirit, so far from being degraded, is rather glorified. For words applicable to the body are, for the sake of clearness, frequently transferred in scripture to spiritual conceptions. Accordingly we find the Psalmist, even in reference to God, saying \u201cBe Thou to me a champion God and a strong place to save me\u201d 1247 and concerning the Spirit \u201cbehold there is place by me, and stand upon a rock.\u201d 1248 Plainly meaning the place or contemplation in the Spirit wherein, after Moses had entered thither, he was able to see God intelligibly manifested to him. This is the special and peculiar place of true worship; for it is said \u201cTake heed to thyself that thou offer not thy burnt offerings in every place\u2026but in the place the Lord thy God shall choose.\u201d 1249 Now what is a spiritual burnt offering? \u201cThe sacrifice of praise.\u201d 1250 And in what place do we offer it? In the Holy Spirit. Where have we learnt this? From the Lord himself in the words \u201cThe true worshippers shall worship the Father in spirit and in truth.\u201d 1251 This place Jacob saw and said \u201cThe Lord is in this place.\u201d 1252 It follows that the Spirit is verily the place of the saints and the saint is the proper place for the Spirit, offering himself as he does for the indwelling of God, and called God\u2019s Temple. 1253 So Paul speaks in Christ, saying \u201cIn the sight of God we speak in Christ,\u201d 1254 and Christ in Paul, as he himself says \u201cSince ye seek a proof of Christ speaking in me.\u201d 1255 So also in the Spirit he speaketh mysteries, 1256 and again the Spirit speaks in him. 1257\n63. In relation to the originate, 1258 then, the Spirit is said to be in them \u201cin divers portions and in divers manners,\u201d 1259 while in relation to the Father and the Son it is more consistent with true religion to assert Him not to be in but to be with. For the grace flowing from Him when He dwells in those that are worthy, and carries out His own operations, is well described as existing in those that are able to receive Him. On the other hand His essential existence before the ages, and His ceaseless abiding with Son and Father, cannot be contemplated without requiring titles expressive of eternal conjunction. For absolute and real co-existence is predicated in the case of things which are mutually inseparable. We say, for instance, that heat exists in the hot iron, but in the case of the actual fire it co-exists; and, similarly, that health exists in the body, but that life co-exists with the soul. It follows that wherever the fellowship is intimate, congenital, 1260 and inseparable, the word with is more expressive, suggesting, as it does, the idea of inseparable fellowship. Where on the other hand the grace flowing from the Spirit naturally comes and goes, it is properly and truly said to exist in, even if on account of the firmness of the recipients\u2019 disposition to good the grace abides with them continually. Thus whenever we have in mind the Spirit\u2019s proper rank, we contemplate Him as being with the Father and the Son, but when we think of the grace that p. 40 flows from Him operating on those who participate in it, we say that the Spirit is in us. And the doxology which we offer \u201cin the Spirit\u201d is not an acknowledgment of His rank; it is rather a confession of our own weakness, while we shew that we are not sufficient to glorify Him of ourselves, but our sufficiency 1261 is in the Holy Spirit. Enabled in, [or by,] Him we render thanks to our God for the benefits we have received, according to the measure of our purification from evil, as we receive one a larger and another a smaller share of the aid of the Spirit, that we may offer \u201cthe sacrifice of praise to God.\u201d 1262 According to one use, then, it is thus that we offer our thanksgiving, as the true religion requires, in the Spirit; although it is not quite unobjectionable that any one should testify of himself \u201cthe Spirit of God is in me, and I offer glory after being made wise through the grace that flows from Him.\u201d For to a Paul it is becoming to say \u201cI think also that I have the Spirit of God,\u201d 1263 and again, \u201cthat good thing which was committed to thee keep by the Holy Ghost which dwelleth in us.\u201d 1264 And of Daniel it is fitting to say that \u201cthe Holy Spirit of God is in him,\u201d 1265 and similarly of men who are like these in virtue.\n64. Another sense may however be given to the phrase, that just as the Father is seen in the Son, so is the Son in the Spirit. The \u201cworship in the Spirit\u201d suggests the idea of the operation of our intelligence being carried on in the light, as may be learned from the words spoken to the woman of Samaria. Deceived as she was by the customs of her country into the belief that worship was local, our Lord, with the object of giving her better instruction, said that worship ought to be offered \u201cin Spirit and in Truth,\u201d 1266 plainly meaning by the Truth, Himself. As then we speak of the worship offered in the Image of God the Father as worship in the Son, so too do we speak of worship in the Spirit as shewing in Himself the Godhead of the Lord. Wherefore even in our worship the Holy Spirit is inseparable from the Father and the Son. If you remain outside the Spirit you will not be able even to worship at all; and on your becoming in Him you will in no wise be able to dissever Him from God;\u2014any more than you will divorce light from visible objects. For it is impossible to behold the Image of the invisible God except by the enlightenment of the Spirit, and impracticable for him to fix his gaze on the Image to dissever the light from the Image, because the cause of vision is of necessity seen at the same time as the visible objects. Thus fitly and consistently do we behold the \u201cBrightness of the glory\u201d of God by means of the illumination of the Spirit, and by means of the \u201cExpress Image\u201d we are led up to Him of whom He is the Express Image and Seal, graven to the like. 1267\ncf. Note on Chapter iii. p. 4. In the Aristotelian philosophy, \u03b5\u1f36\u03b4\u03bf\u03c2, or Forma, is the \u03c4\u1f78 \u03c4\u03af \u1f26\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, the essence or formal cause. cf. Ar., Met. vi. 7, 4. \u03b5\u1f36\u03b4\u03bf\u03c2 \u03b4\u1f72 \u03bb\u03ad\u03b3\u03c9 \u03c4\u1f78 \u03c4\u03af \u1f26\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f11\u03ba\u03ac\u03c3\u03c4\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03c0\u03c1\u03ce\u03c4\u03b7\u03bd \u03bf\u1f50\u03c3\u03b9\u03b1\u03bd. \u0394\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2, or Potentia, is potential action or existence, as opposed to \u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1, actus, actual action or existence, or \u1f10\u03bd\u03c4\u03b5\u03bb\u03ad\u03c7\u03b5\u03b9\u03b1. cf. Ar., Met., viii. 3, 9, and viii. 8, 11. Sir W. Hamilton, Metaph. i. 178\u2013180.\n38:1230 38:1231 38:1232 38:1233 38:1234\n\u1f10\u03bd \u1f04\u03bb\u03bb\u03bf\u03b9\u03c2 \u03c4\u03b9\u03c3\u03b9 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03c9\u03bd \u1f10\u03bd\u03b5\u03c1\u03b3\u03ae\u03bc\u03b1\u03c3\u03b9. The Benedictine translation is in aliis miraculorum operationibus.\u201d It is of course quite true that \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 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. \u1f10\u03bd\u03ad\u03c1\u03b3\u03b7\u03bc\u03b1 is an uncommon word, meaning the work wrought by \u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1 or operation.\n38:1235 38:1236\nNum. 11:25, 26, LXX. and R.V. \u201cdid so no more\u201d for \u201cdid not cease\u201d of A.V.\n38:1237\nThe distinction between the \u03bb\u03cc\u03b3\u03bf\u03c2 \u1f10\u03bd\u03b4\u03b9\u03ac\u03b8\u03b5\u03c4\u03bf\u03c2, thought, and the \u03bb\u03bf\u03b3\u03bf\u03c2 \u03c0\u03bf\u03c1\u03c6\u03bf\u03c1\u03b9\u03ba\u03cc\u03c2, speech, appears first in Philo. II. 154. On the use of the term in Catholic Theology cf. Dr. Robertson\u2019s note on Ath., De Syn. \u00a7 xxvi. p. 463 of the Ed. in this series. Also, Dorner, Div. I. i. p. 338, note.\n38:1238 38:1239 38:1240 38:1241 38:1242 39:1243\n1 Cor. xii. 18, slightly varied in order.\n39:1244 39:1245 39:1246\nAn inversion of 1 Cor. xii. 13.\n39:1247\nPs. lxxi. 3, LXX.\n39:1248\nEx. xxxiii. 21, LXX.\n39:1249 39:1250\nPs. l. 14, LXX.\n39:1251\nJohn iv. 23. With this interpretation, cf. Athan., Epist. i. Ad Serap. \u00a7 33, \u201cHence it is shewn that the Truth is the Son Himself\u2026for they worship the Father, but in Spirit and in Truth, confessing the Son and the Spirit in him; for the Spirit is inseparable from the Son as the Son is inseparable from the Father.\u201d\n39:1252 39:1253 39:1254 39:1255 39:1256 39:1257 39:1258\n\u1f10\u03bd \u03c4\u03bf\u1fe6\u03c2 \u03b3\u03b5\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c2, as in the Bodleian ms. The Benedictine text adopts the common reading \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03bf\u03b9\u03c2, with the note, \u201cSed discrimen illud parvi momenti.\u201d If St. Basil wrote \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c2, he used it in the looser sense of mortal: in its strict sense of \u201cbegotten\u201d it would be singularly out of place here, as the antithesis of the reference to the Son, who is \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03cc\u03c2, would be spoilt. In the terminology of theology, so far from being \u201cparvi momenti,\u201d the distinction is vital. In the earlier Greek philosophy \u1f00\u03b3\u03ad\u03bd\u03b7\u03c4\u03bf\u03c2 and \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03c2 are both used as nearly synonymous to express unoriginate eternal. cf. Plat., Ph\u00e6d. 245 D., \u1f00\u03c1\u03c7\u1f74 \u03b4\u1f72 \u1f00\u03b3\u03ad\u03bd\u03b7\u03c4\u03cc\u03bd, with Plat., Tim. 52 A., \u03a4\u03bf\u03c5\u03c4\u03c9\u03bd \u03b4\u1f72 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f10\u03c7\u03cc\u03bd\u03c4\u03c9\u03bd \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b7\u03c4\u03ad\u03bf\u03bd \u1f13\u03bd \u03bc\u1f72\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c4\u1f78 \u03ba\u03b1\u03c4\u1f70 \u03c4\u03b1\u1f50\u03c4\u1f70 \u03b5\u1f36\u03b4\u03bf\u03c2 \u1f14\u03c7\u03bf\u03bd \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f00\u03bd\u03ce\u03bb\u03b5\u03b8\u03c1\u03bf\u03bd. And the earliest patristic use similarly meant by \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03cc\u03c2 and \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03c2 created and uncreated, as in Ign., Ad Eph. vii., where our Lord is called \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u1f78\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03c2, \u1f10\u03bd \u1f00\u03bd\u03b8\u03c1 ?\u03c0\u03c9 \u0398\u03b5\u1f78\u03c2, \u1f10\u03bd \u03b8\u03b1\u03bd\u03ac\u03c4\u1ff3 \u03b6\u03c9\u1f74 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u03ae. cf. Bp. Lightfoot\u2019s note. But \u201csuch language is not in accordance with later theological definitions, which carefully distinguished between \u03b3\u03b5\u03bd\u03b7\u03c4\u03cc\u03c2 and \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03cc\u03c2, between \u1f00\u03b3\u03ad\u03bd\u03b7\u03c4\u03bf\u03c2 and \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03c2; so that \u03b3\u03b5\u03bd\u03b7\u03c4\u03cc\u03c2, \u1f00\u03b3\u03ad\u03bd\u03b7\u03c4\u03bf\u03c2, respectively denied and affirmed the eternal existence, being equivalent to \u03ba\u03c4\u03b9\u03c3\u03c4\u03cc\u03c2, \u1f04\u03ba\u03c4\u03b9\u03c3\u03c4\u03bf\u03c2, while \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03cc\u03c2, \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03c2 described certain ontological relations, whether in time or in eternity. In the later theological language, therefore, the Son was \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03cc\u03c2 even in His Godhead. See esp. Joann. Damasc., De Fid. Orth. i. 8 (I. p. 135, Lequin), \u03c7\u03c1\u1f74 \u03b3\u1f70\u03c1 \u03b5\u1f30\u03b4\u03ad\u03bd\u03b1\u03b9 \u1f45\u03c4\u03b9 \u03c4\u1f78 \u1f00\u03b3\u03ad\u03bd\u03b7\u03c4\u03bf\u03bd, \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u1f11\u03bd\u1f78\u03c2 \u03bd \u03b3\u03c1\u03b1\u03c6\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, \u03c4\u1f78 \u1f04\u03ba\u03c4\u03b9\u03c3\u03c4\u03bf\u03bd \u1f22 \u03c4\u1f78 \u03bc\u1f74 \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03c3\u03b7\u03bc\u03b1\u03af\u03bd\u03b5\u03b9, \u03c4\u1f78 \u03b4\u1f72 \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03bd, \u03b4\u03b9\u1f70 \u03c4\u1ff6\u03bd \u03b4\u03cd\u03bf \u03bd\u03bd \u03b3\u03c1\u03b1\u03c6\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, \u03b4\u03b7\u03bb\u03bf\u1fd6 \u03c4\u1f78 \u03bc\u1f74 \u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u03ad\u03bd; whence he draws the conclusion that \u03bc\u03cc\u03bd\u03bf\u03c2 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03c2 and \u03bc\u03cc\u03bd\u03bf\u03c2 \u1f41 \u03c5\u1f31& 232\u00b7\u03c2 \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03cc\u03c2.\u201d Bp. Lightfoot, Ap. Fathers, Pt. II. Vol. II. p. 90, where the history of the worlds is exhaustively discussed. At the time of the Arian controversy the Catholic disputants were chary of employing these terms, because of the base uses to which their opponents put them; so St. Basil, Contra Eunom. iv. protests against the Arian argument \u03b5\u1f30 \u1f00\u03b3\u03ad\u03bd\u03bd\u03b7\u03c4\u03bf\u03c2 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u1f78\u03c2 \u03b4\u1f72 \u1f41 \u03c5\u1f31& 232\u00b7\u03c2, \u03bf\u1f50 \u03c4\u1fc6\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2 \u03bf\u1f50\u03c3\u03b9\u03b1\u03c2.\ncf. Ath., De Syn. in this series, p. 475, and De Decretis, on Newman\u2019s confusion of the terms, p. 149 and 169.\n39:1259 39:1260 40:1261\ncf. 2 Cor. iii. 5.\n40:1262 40:1263 40:1264 40:1265\nDan. iv. 8, lxx.\n40:1266 40:1267\ncf. note on \u00a7 15. So Athan. in Matt. xi. 22. \u03a3\u03c6\u03c1\u03b1\u03b3\u1f76\u03c2 \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f30\u03c3\u03cc\u03c4\u03c5\u03c0\u03bf\u03c2 \u1f10\u03bd \u1f11\u03b1\u03c5\u03c4\u1ff7 \u03b4\u03b5\u03b9\u03ba\u03bd\u1f7a\u03c2 \u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1. cf. Athan., De Dec. \u00a7 20, and note 9 in this series, p. 163. cf. also Greg. Nyss., In Eunom. ii. 12.","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. VIII: De Spiritu Sancto.: That the word \u201cin,\u201d in as many senses as it bears, is understood of the Spirit.","type":"page"}