The Enchiridion

And now, having spoken of Jesus Christ, the only Son of God, our Lord, with the brevity suitable to a confession of our faith, we go on to say that we believe also in the Holy Ghost—thus completing the Trinity which constitutes the Godhead. Then we mention the Holy Church. And thus we are made to understand that the intelligent creation, which constitutes the free Jerusalem, ought to be subordinate in the order of speech to the Creator, the Supreme Trinity: for all that is said of the man Christ Jesus has reference, of course, to the unity of the person of the Only-begotten.

Therefore the true order of the Creed demanded that the Church should be made subordinate to the Trinity, as the house to Him who dwells in it, the temple to God who occupies it, and the city to its builder. And we are here to understand the whole Church, not that part of it only which wanders as a stranger on the earth, praising the name of God from the rising of the sun to the going down of the same, and singing a new song of deliverance from its old captivity; but that part also which has always from its creation remained steadfast to God in heaven, and has never experienced the misery consequent upon a fall.

This part is made up of the holy angels, who enjoy uninterrupted happiness; and (as it is bound to do) it renders assistance to the part which is still wandering among strangers: for these two parts shall be one in the fellowship of eternity, and now they are one in the bonds of love, the whole having been ordained for the worship of the one God. Wherefore, neither the whole Church, nor any part of it, has any desire to be worshipped instead of God, nor to be God to any one who belongs to the temple of God— that temple which is built up of the saints who were created by the uncreated God.

And therefore the Holy Spirit, if a creature, could not be the Creator, but would be a part of the intelligent creation. He would simply be the highest creature, and therefore would not be mentioned in the Creed before the Church; for He Himself would belong to the Church, to that part of it which is in the heavens. And He would not have a temple, for He Himself would be part of a temple. Now He has a temple, of which the apostle says: “Do you not know that your body is the temple of the Holy Ghost, which is in you, which you have of God?” Of which body he says in another place: “Do you not know that your bodies are the members of Christ?” How, then, is He not God, seeing that He has a temple?

And how can He be less than Christ, whose members are His temple? Nor has He one temple, and God another, seeing that the same apostle says: “Do you not know that you are the temple of God?” and adds, as proof of this, “and that the Spirit of God dwells in you.” God, then, dwells in His temple: not the Holy Spirit only, but the Father also, and the Son, who says of His own body, through which He was made Head of the Church upon earth (“that in all things He might have the pre-eminence):” “Destroy this temple, and in three days I will raise it up.” The temple of God, then, that is, of the Supreme Trinity as a whole, is the Holy Church, embracing in its full extent both heaven and earth.