On the Holy Spirit (Against the Followers of Macedonius)

May the gracious Spirit Himself pardon this baseless supposition of ours! The blasphemy of these theorists, which we have had to follow out in every step it takes, has caused us unwittingly to soil our discussion with the mud of their own imaginings. 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 as separate from the Holy Spirit. As it is impossible to mount to the Father, unless our thoughts are exalted there through the Son, so it is impossible also to say that Jesus is Lord except by the Holy Spirit. Therefore, Father, Son, and Holy Spirit are to be known only in a perfect Trinity, in closest consequence and union with each other, before all creation, before all the ages, before anything whatever of which we can form an idea. The Father is always Father, and in Him the Son, and with the Son the Holy Spirit. If these Persons, then, are inseparate from each other, how great is the folly of these men who undertake to sunder this indivisibility by certain distinctions of time, and so far to divide the Inseparable as to assert confidently, “the Father alone, through the Son alone, made all things”; the Holy Spirit, that is, being not present at all on the occasion of this making, or else not working. Well, if He was not present, they must tell us where He was; and whether, while God embraces all things, they can imagine any separate standing-place for the Spirit, so that He could have remained in isolation during the time occupied by the process of creating. If, on the other hand, He was present, how was it that He was inactive? Because He could not, or because He would not, work? Did He abstain willingly, or because some strong necessity drove Him away? Now, if He deliberately embraced this inactivity, He must reject working in any other possible way either; and He Who affirmed that “He works all things in all, as He wills,” is according to them a liar. 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 hindrance. Was it owing to his being grudged a share in the glory of those operations, and in order to secure that the admiration at their success should not extend to a third person as its object; or to a distrust of His help, as if His co-operation would result in present mischief? These clever men most certainly furnish the grounds for our holding one of these two hypotheses; or else, if a grudging spirit has no connection with the Deity, any more than a failure can be conceived of in any relation to an Infallible Being, what meaning of any kind is there in these narrow views of theirs, which isolate the Spirit's power from all world-building efficiency? Their duty rather was to expel their low human way of thinking, by means of loftier ideas, and to make a calculation more worthy of the sublimity of the objects in question. For neither did the Universal God make the universe “through the Son,” as needing any help, nor does the Only-begotten God work all things “by the Holy Spirit,” as having a power that comes short of His design; but the fountain of power is the Father, and the power of the Father is the Son, and the spirit of that power is the Holy Spirit; and Creation entirely, in all its visible and spiritual extent, is the finished work of that Divine power. And seeing that no toil can be thought of in the composition of anything connected with the Divine Being (for performance being bound to the moment of willing, the Plan at once becomes a Reality), we should be justified in calling all that Nature which came into existence by creation a movement of Will, an impulse of Design, a transmission of Power, beginning from the Father, advancing through the Son, and completed in the Holy Spirit.

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 confessing as we do, that in every deed and thought, whether in this world, or beyond this world, whether in time or in eternity, the Holy Spirit is to be apprehended as joined to the Father and Son, and is wanting in no wish or energy, or anything else that is implied in a devout conception of Supreme Goodness; and, therefore, that, except for the distinction of order and Person, no variation in any point is to be apprehended; but we assert that while His place is counted third in mere sequence after the Father and Son, third in the order of the transmission, in all other respects we acknowledge His inseparable union with them; both in nature, in honour, in godhead, and glory, and majesty, and almighty power, and in all devout belief.