After proof that the Spirit is the Giver of revelation equally with the Father and the Son, it is explained how the same Spirit does not speak of Himself; and it is shown that no bodily organs are to be thought of in Him, and that no inferiority is to be supposed from the fact of our reading that He hears, since the same would have to be attributed to the Son, and indeed even to the Father, since He hears the Son. The Spirit then hears and glorifies the Son in the sense that He revealed Him to the prophets and apostles, by which the Unity of operation of the Three Persons is inferred; and, since the Spirit does the same works as the Father, the substance of each is also declared to be the same.
130. It has then been proved that like as God has revealed to us the things which are His, so too the Son, and so too the Spirit, has revealed the things of God. For our knowledge proceeds from one Spirit, through one Son to one Father; and from one Father through one Son to one Holy Spirit is delivered goodness and sanctification and the sovereign right of eternal power. Where, then, there is a manifestation of the Spirit, there is the power of God, nor can there be any distinction where the work is one. And therefore that which the Son says the Father also says, and that which the Father says the Son also says, and that which the Father and the Son say the Holy Spirit also says.
131. Whence also the Son of God said concerning the Holy Spirit: “He shall not speak from Himself,” 1191 that is, not without the participation of the Father and Myself. For the Spirit is not divided and separated, but speaks what He hears. He hears, that is to say, by unity of substance and by the property of knowledge. For He receives not hearing by any orifices of the body, nor does the divine voice resound with any carnal measures, nor does He hear what He knows not; since commonly in human matters hearing produces knowledge, and yet not even in men themselves is there always bodily speech or fleshly hearing. For “he that speaketh in tongues,” it is said, “speaketh not to men but to God, for no one heareth, but in the Spirit he speaketh mysteries.” 1192
132. Therefore if in men hearing is not always of the body, do you require in God the voices of mans weakness, and certain organs of fleshly hearing, when He is said to hear in order that we may believe that He knows? For we know that which we have heard, and we hear beforehand that we may be able to know; but in God Who knows all things knowledge goes before hearing. So in order to state that the Son is not ignorant of what the Father wills, we say that He has heard; but in God there is no sound nor syllable, such as usually signify the indication of the will; but oneness of will is comprehended in hidden ways in God, but in us is shown by signs.
133. What means, then, “He shall not speak from Himself”? This is, He shall not speak without Me; for He speaks the p. 132 truth, He breathes wisdom. He speaks not without the Father, for He is the Spirit of God; He hears not from Himself, for all things are of God.
134. The Son received all things from the Father, for He Himself said: “All things have been delivered unto Me from My Father.” 1193 All that is the Fathers the Son also has, for He says again: “All things which the Father hath are Mine.” 1194 And those things which He Himself received by Unity of nature, the Spirit by the same Unity of nature received also from Him, as the Lord Jesus Himself declares, when speaking of His Spirit: “Therefore said I, He shall receive of Mine and shall declare it unto you.” 1195 Therefore what the Spirit says is the Sons, what the Son hath given is the Fathers. So neither the Son nor the Spirit speaks anything of Himself. For the Trinity speaks nothing external to Itself.
135. But if you contend that this is an argument for the weakness of the Holy Spirit, and for a kind of likeness to the lowliness of the body, you will also make it an argument to the injury of the Son, because the Son said of Himself: “As I hear I judge,” 1196 and “The Son can do nothing else than what He seeth the Father doing.” 1197 For if that be true, as it is, which the Son said: “All things which the Father hath are Mine,” 1198 and the Son according to the Godhead is One with the Father, One by natural substance, not according to the Sabellian 1199 falsehood; that which is one by the property of substance certainly cannot be separated, and so the Son cannot do anything except what He has heard of the Father, for the Word of God endures forever, 1200 nor is the Father ever separated from the operation of the Son; and that which the Son works He knows that the Father wills, and what the Father wills the Son knows how to work.
136. Lastly, that one may not think that there is any difference of work either in time or in order between the Father and the Son, but may believe the oneness of the same operation, He says: “The works which I do He doeth.” 1201 And again, that one may not think that there is any difference in the distinction of the works, but may judge that the will, the working, and the power of the Father and the Son are the same, Wisdom says concerning the Father: “For whatsoever things He doeth, the Son likewise doeth the same.” 1202 So that the action of neither Person is before or after that of the Other, but the same result of one operation. And for this reason the Son says that He can do nothing of Himself, because His operation cannot be separated from that of the Father. In like manner the operation of the Holy Spirit is not separated. Whence also the things which He speaks, He is said to hear from the Father.
137. What if I demonstrate that the Father also hears the Son, as the Son too hears the Father? For you have it written in the Gospel that the Son says: “Father, I thank Thee that Thou heardest Me.” 1203 How did the Father hear the Son, since in the previous passage concerning Lazarus the Son spoke nothing to the Father? And that we might not think that the Son was heard once by the Father, He added: “And I knew that Thou hearest Me always.” 1204 Therefore the hearing is not that of subject obedience, but of eternal Unity.
138. In like manner, then, the Spirit is said to hear from the Father, and to glorify the Son. To glorify, because the Holy Spirit taught us that the Son is the Image of the invisible God, 1205 and the brightness of His glory, and the impress of His substance. 1206 The Spirit also spoke in the patriarchs and the prophets, and, lastly, the apostles began then to be more perfect after that they had received the Holy Spirit. There is therefore no separation of the divine power and grace, for although “there are diversities of gifts, yet it is the same Spirit; and diversities of ministrations, yet the same Lord; and diversities of operations, yet the same God Who worketh all in all.” 1207 There are diversities of offices, not severances of the Trinity.
139. Lastly, it is the same God Who worketh all in all, that you may know that there is no diversity of operation between God the Father and the Holy Spirit; since those things which the Spirit works, God the Father also works, “Who worketh all in all.” For while God the Father worketh all in all, yet “to one is given through the Spirit the word of wisdom; to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; to another the gift of healings, in the one Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of p. 133 tongues; to another the interpretation of sayings; but all these worketh one and the same Spirit, dividing to each one as He will.” 1208
140. There is then no doubt but that those things which the Father worketh, the Spirit worketh also. Nor does He work in accordance with a command, as he who hears in bodily fashion, but voluntarily, as being free in His own will, not the servant of the power of another. For He does not obey as being bidden, but as the giver He is the controller of His own gifts.
141. Consider meanwhile whether you can say that the Spirit effects all things which the Father effects; for you cannot deny that the Father effects those things which the Holy Spirit effects; otherwise the Father does not effect all things, if He effects not those things which the Spirit also effects. But if the Father also effects those things which the Spirit effects, since the Spirit divides His operations, according to His own will, you must of necessity say, either that what the Spirit divides He divides according to His own will, against the will of God the Father; or if you say that the Father wills the same that the Holy Spirit wills, you must of necessity confess the oneness of the divine will and operation, even if you do it unwillingly, and, if not with the heart, at least with the mouth.
142. But if the Holy Spirit is of one will and operation with God the Father, He is also of one substance, since the Creator is known by His works. So, then, it is the same Spirit, he says, the same Lord, the same God. 1209 And if you say Spirit, He is the same; and if you say Lord, He is the same; and if you say God, He is the same. Not the same, so that Himself is Father, Himself Son, Himself Spirit [one and the selfsame Person]; but because both the Father and the Son are the same Power. He is, then, the same in substance and in power, for there is not in the Godhead either the confusion of Sabellius nor the division of Arius, nor any earthly and bodily change.
S. John xvi. 13.131:1192 132:1193
S. Matt. xi. 27.132:1194
S. John xv. 15.132:1195
S. John xv. 15.132:1196
S. John v. 30.132:1197
S. John v. 19.132:1198
S. John xvi. 15.132:1199
Sabellianism denied the doctrine of the Trinity, maintaining that God is One Person only, manifesting Himself in three characters. See Dict. Chr. Biog. art. “Sabellius,” and Blunt, Dict of Sects, etc.132:1200 132:1201 132:1202
S. John v. 19.132:1203
S. John xi. 41.132:1204
S. John xi. 42.132:1205 132:1206 132:1207 133:1208
1 Cor. xii. 8 ff.133:1209
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