Prologue #

¹ To the emperor Gratian.

² When Jerubbaal, also known as Gideon, was threshing wheat under an oak tree, he received a message from God to lead His people from oppression to freedom. It is not surprising that he was chosen for this grace. Even then, under the shadow of the holy cross and divine Wisdom, in the predestined mystery of the future Incarnation, he was bringing forth the visible grains from their hiding places, symbolically separating the chosen saints from the empty chaff. These chosen ones, disciplined by the rod of truth, set aside the excesses of their old selves and are gathered into the Church, which acts like a winepress. The Church is considered the winepress of the eternal fountain because it produces the juice of the heavenly Vine.

³ Moved by this message, Gideon heard that even if thousands failed, God would deliver His people from their enemies through one man. He then offered a young goat and, as instructed by the Angel, placed its flesh and the unleavened cakes on a rock, pouring broth over them. When the Angel touched the offering with the tip of his staff, fire erupted from the rock, consuming the sacrifice. This clearly symbolizes the Body of Christ, as it is written: “They drank from the spiritual rock that followed them, and that rock was Christ.” This refers not to His divinity, but to His Flesh, which nourished the hearts of the faithful with the everlasting stream of His Blood.

⁴ Even then, it was mysteriously declared that the Lord Jesus, in His Flesh, would, through His crucifixion, eradicate the sins of the entire world—not only the deeds of the body but also the desires of the soul. The flesh of the young goat symbolizes sins of action, while the broth represents the enticements of desire, as it is written: “For the people lusted an evil lust and said, ‘Who will give us flesh to eat?’” The Angel stretching forth his staff and touching the rock, causing fire to emerge, signifies that the Flesh of the Lord, imbued with the Divine Spirit, would consume all human sins. Therefore, the Lord also says: “I have come to send fire upon the earth.”

⁵ Then the man, instructed and foreseeing what was to come, observed the heavenly mysteries. Following the divine warning, he slew the bullock his father had destined for idols and instead offered to God another bullock that was seven years old. This action clearly demonstrated that after the coming of the Lord, all Gentile sacrifices would be abolished, leaving only the sacrifice of the Lord’s Passion for the redemption of the people. This bullock symbolized Christ, in whom, as Isaiah said, dwelt the fullness of the seven gifts of the Spirit. This is the same bullock that Abraham offered when he saw the day of the Lord and rejoiced. Christ was offered at different times as a kid, a sheep, and a bullock. As a kid, He was a sacrifice for sin; as a sheep, He was an unresisting victim; and as a bullock, He was a spotless offering.

⁶ Holy Gideon foresaw the mystery. He then selected three hundred men for battle to demonstrate that the world’s salvation would come not from a vast number of warriors, but from the mystery of the cross. Though he was courageous and faithful, he still sought further confirmation of victory from the Lord. He prayed, “If You will save Israel by my hand, O Lord, as You have promised, I will place a fleece of wool on the threshing floor. If there is dew on the fleece but the ground remains dry, I will know that You will deliver the people by my hand as You have said.” And it happened as he asked. Then he requested another sign: that dew would cover all the ground while the fleece remained dry.

⁷ Someone might ask if Gideon lacked faith since he asked for more signs after already receiving many. However, he did not ask out of doubt or a lack of faith, but rather to reveal deeper truths. Gideon was not uncertain; he wanted to ensure that we would not doubt. How could he be doubtful when his prayers were answered so effectively? How could he begin the battle fearlessly if he did not understand God’s message? The dew on the fleece represented faith among the Jews, as God’s words descend like dew.

⁸ When the entire world was parched by the drought of Gentile superstition, the dew of heavenly visits came upon the fleece. The fleece symbolized the lost sheep of the house of Israel. These lost sheep, represented by the Jewish fleece, rejected the fountain of living water. As a result, the dew of faith dried up in the hearts of the Jews, and the divine Fountain turned its course to the hearts of the Gentiles. Consequently, the whole world is now moistened with the dew of faith, while the Jews have lost their prophets and counselors.

⁹ It is not surprising that they suffer the drought of unbelief, as the Lord withheld the nourishing shower of prophecy, saying, “I will command My clouds that they rain not upon that vineyard.” There is a health-giving shower of saving grace, as David said, “He came down like rain upon a fleece, and like drops that drop upon the earth.” The divine Scriptures promised us this rain upon the whole earth, to water the world with the dew of the Divine Spirit at the coming of the Savior. The Lord has now come, and with Him the rain has come. The Lord has brought the heavenly drops with Him, and now we drink, who were once thirsty, and with an inner draught, we drink in that Divine Spirit.

¹⁰ Holy Gideon foresaw that the nations of the Gentiles would also receive the faith and be nourished by it. Thus, he sought further confirmation, understanding that caution is essential for the saints. Similarly, Joshua the Son of Nun, when he encountered the captain of the heavenly host, asked, “Are you for us or for our adversaries?” He did so to ensure he was not deceived by any trickery from the enemy.

¹¹ He didn’t put the fleece in a field or meadow for no reason; he placed it on the threshing floor, where the wheat is harvested. This symbolizes that while the harvest is plentiful, the workers are few. Through faith in the Lord, a rich harvest of virtues was expected.

¹² There was a reason he dried the fleece of the Jews and collected the dew in a basin, filling it with water, but did not wash his own feet with it. Such a profound mystery was meant for another to fulfill. Only one could cleanse the impurity of all. Gideon was not the one for this task; he was not meant to claim such a mystery. The Son of Man came not to be served, but to serve. Let us recognize who fulfills these mysteries—not Gideon, as they were just beginning. The Gentiles lagged behind because they remained dry, while Israel excelled because the dew stayed on their fleece.

¹³ Now let’s turn to the Gospel of God. I see the Lord removing His garments, wrapping a towel around Himself, pouring water into a basin, and washing the disciples’ feet. This act of washing with water was a fulfillment of the prophecy that the Lord Jesus Christ would cleanse His disciples with heavenly dew. Let us open our hearts to this message. The Lord Jesus wants to wash not just Peter’s feet, but the feet of everyone who is faithful. He says to all believers, “Unless I wash your feet, you will have no part with Me.”

¹⁴ Come, Lord Jesus, remove the garments You wore for our sake. Strip Yourself so You can clothe us with Your mercy. Wrap Yourself with a towel for our benefit, so You can dress us in the gift of immortality. Pour water into the basin and wash not only our feet but our entire being, cleansing both our bodies and the steps of our souls. I long to shed all the filth of our weakness, so that I can say, “By night I have removed my coat; how can I put it on again? I have washed my feet; how can I soil them?”

¹⁵ How magnificent is this act! As a servant, You wash the feet of Your disciples; as God, You send down dew from heaven. And not only do You wash their feet, but You also invite us to sit with You, using Your own example to teach us. You say, “You call Me Master and Lord, and rightly so, for that is what I am. If I, your Lord and Master, have washed your feet, you should also wash one another’s feet.”

¹⁶ I now wish to follow the example of my Lord and wash the feet of my brothers. I want to fulfill His command without shame or disdain, emulating what He did first. The act of humility in washing others’ feet is profound because, in cleansing them, I also cleanse myself. However, not everyone fully understands this mystery. Abraham was willing to wash feet out of hospitality, and Gideon was willing to wash the feet of the angel who appeared to him, but his willingness was limited to a single act of service, not to sharing in fellowship. This is a deep mystery that remains largely unknown. As the Lord told Peter, “What I am doing you do not understand now, but you will later.” This divine mystery is something even those who perform the act will seek to understand. It is not merely the physical act of washing with water that makes us worthy to share in Christ, but the deeper, spiritual significance behind it.

¹⁷ There is also a special water that we bring into the basin of our souls—water from the fleece, from the Book of Judges, and from the Psalms. This is the heavenly message embodied in water. So, Lord Jesus, let this divine water enter my soul and body, so that through its refreshing, the valleys of our minds and the fields of our hearts may flourish. May Your blessings fall upon me, bringing grace and immortality. Cleanse my thoughts so that I may not sin again. Purify my soul so that I can overcome the curse and avoid the serpent’s bite, walking safely as You instructed Your followers to tread on serpents and scorpions without harm. You have redeemed the world; redeem the soul of this one sinner.

¹⁸ This is the remarkable depth of Your loving-kindness: You have redeemed the whole world, one soul at a time. Elijah was sent to one widow, Elisha healed one person, but You, Lord Jesus, have cleansed thousands today. In cities like Rome, Alexandria, Antioch, and even Constantinople, countless people have been touched by Your grace. Constantinople, which once held the Arians’ heresy and faced turmoil from neighboring wars, has now embraced Your Word. After rejecting those who were contrary to the faith, she welcomed the enemy she once feared, laid him to rest, and now keeps him buried. So many have been cleansed in Constantinople and, indeed, across the entire world.

¹⁹ Damasus did not cleanse, Peter did not cleanse, Ambrose did not cleanse, Gregory did not cleanse; for our role is to serve, but the sacraments belong to You alone. It is not within human power to grant what is divine; it is Your gift, Lord, and that of the Father, as You proclaimed through the prophets: “I will pour out My Spirit on all people, and your sons and daughters will prophesy.” This is the heavenly dew, this is the gracious rain mentioned in the scriptures: “A gracious rain, dividing for His inheritance.” The Holy Spirit is not bound by any external authority or law but exercises His own freedom, distributing gifts according to His own will, as it is written, to each as He desires.

Chapter 1 #

¹ The Holy Spirit is not just present among us but is above all things. Since you, most gracious Emperor, are already so knowledgeable about the Son of God that you could teach others yourself, I won’t keep you any longer. You’ve expressed a desire to learn more about Him, and recently, you were so impressed by this topic that you took the initiative to have the Basilica returned to the Church without anyone prompting you.

² So, we have received both the blessing of your faith and the reward of our own efforts. We can only attribute the sudden restoration of the Basilica, when no one else was aware of it, to the grace of the Holy Spirit. This, I say, is His gift and His work. Although we were preaching about the Holy Spirit at the time, it was He who was actively working within you.

³ I don’t regret the losses from before, as the temporary closure of the Basilica proved beneficial in its own way. You had closed the Basilica to demonstrate your faith, and in doing so, your piety achieved its purpose. The Basilica’s return is evidence of this. I didn’t lose out on the benefits, and your decision has shown clearly that your actions were consistent with your beliefs. It’s evident to everyone that while the closure was necessary, its restoration came entirely from your own initiative.

⁴ Let’s clarify what we’ve discussed with evidence. First, it’s stated that everything serves a purpose. This is confirmed by the scripture: “All things serve You,” as spoken by the Spirit through the prophet. Notice that it says “serve You” rather than “serve.” This implies that the Spirit itself is not included in the category of things that serve. Therefore, since everything else serves and the Holy Spirit does not, it follows that the Holy Spirit is not part of that category of things.

⁵ If we were to claim that the Holy Spirit is just one of ‘all things’, then we would contradict the idea that God the Father is above all. Since the Spirit is from God and is described as the Spirit of His mouth, it doesn’t make sense to include the Holy Spirit among ‘all things’. God, who possesses the Spirit, is above all and has complete perfection and power. Therefore, the Holy Spirit cannot be considered part of ‘all things’.

⁶ To address any concerns from critics who might think the Apostle was mistaken, it’s important to consider the source of his beliefs. In the Gospel, Jesus said: “When the Advocate comes, whom I will send to you from the Father—the Spirit of Truth who goes out from the Father—He will testify about Me.” This means that the Holy Spirit not only comes from the Father but also testifies about the Son. The Spirit, who is both faithful and true, provides the clearest and most complete expression of the Divine Majesty. The Spirit’s testimony is the most vivid reflection of the unity of Divine Power, as the Spirit shares the same knowledge as the Son, who is intimately connected with the Father’s secrets.

⁷ By excluding all creatures from the knowledge of God, the text implies that the Holy Spirit is not part of the created order. This aligns with the Gospel passage: “No one has seen God at any time; the Only-begotten Son, who is in the bosom of the Father, has declared Him.” This passage also implies that the Holy Spirit is excluded from being among the creatures, as the Spirit searches the depths of God and knows the things of God. If no one has seen God, but the Holy Spirit, who is of God, knows Him intimately, it follows that the Holy Spirit is an exception. Thus, the Holy Spirit is above all, being distinct from all creation.

Chapter 2 #

¹ Your Majesty, this explanation captures our true understanding, though it may not be accepted by those who are misguided. Consider their argument: the heretics claim that the Holy Spirit is included among all things because the scripture says, “All things were made by Him,” referring to God the Son.

² The argument put forth is fundamentally flawed and misguided. It would only be valid if it could first be shown that the Holy Spirit was created. According to Scripture, all things that were made were created by the Son. However, since there is no evidence that the Holy Spirit was made or created, He clearly does not fall into the category of created things. This actually supports two points: first, that the Holy Spirit is above all created things because He was not made; and second, that His status as uncreated confirms that He should not be counted among created things.

³ But if any one, because the Evangelist stated that all things were made by the Word, making no exception of the Holy Spirit (although the Spirit of God, speaking through John, said, “All things were made by Him,” and did not say that included us; the Lord Himself clearly showed that the Spirit of God spoke through the Evangelists when He said, “For it will not be you who speak, but the Spirit of your Father speaking through you.”) yet, if anyone, as I said, does not exclude the Holy Spirit here but includes Him among all things, then they must also not exclude the Son of God in the passage where the Apostle says: “Yet for us, there is one God, the Father, from whom are all things, and we exist through Him.” However, to understand that the Son is not included among ‘all things’, let them read what follows: “And one Lord Jesus Christ, through whom are all things.” This certainly excludes the Son of God from being part of ‘all things’, just as the Father is also excluded.

⁴ It is equally disrespectful to undermine the dignity of the Father, the Son, or the Holy Spirit. If someone does not believe in the Son, they do not truly believe in the Father; if they do not believe in the Spirit, they do not fully believe in the Son. Faith cannot stand without the guidance of truth. Anyone who begins to question the unity of power among the Father, the Son, and the Holy Spirit is unable to support their divided faith in areas where there is no division. Thus, true piety is found in correct belief, and complete impiety is found in incorrect belief.

⁵ Therefore, those who believe that the Holy Spirit should be counted among all things because it is said that all things were made through the Son must also believe that the Son should be included among all things, given the statement that “all things are of God.” Consequently, they also fail to distinguish the Father from all things, just as they fail to distinguish the Son from all creation. Since “all things” come from the Father, and “all things” are made through the Son, the Apostle, guided by the Spirit, used this precise language to prevent the impious from misunderstanding and thinking that the Son was included among “all things”, despite the Son saying, “What My Father has given Me is greater than all.”

Chapter 3 #

¹ Some might argue that the writer’s mention of all things coming from the Father and through the Son, without mentioning the Holy Spirit, could be used to support their interpretation. However, if someone insists on this misleading view, they should consider how many passages affirm the power of the Holy Spirit. These passages make no explicit reference to the Father or the Son but imply their involvement, demonstrating the Spirit’s significant role.

² When the grace of the Holy Spirit is mentioned, it doesn’t negate the grace of God the Father or the Son. The Father is in the Son, and the Son is in the Father, and similarly, God’s love is poured into our hearts through the Holy Spirit who has been given to us. Just as those blessed in Christ are also blessed in the name of the Father, the Son, and the Holy Spirit—since the name and the power are unified—any divine action attributed to the Father, the Son, or the Holy Spirit involves all three. Thus, discussions of divine work are not limited to just one Person but include the Father, the Son, and the Holy Spirit.

³ The Ethiopian eunuch of Queen Candace, who was baptized in Christ, received the full sacrament of baptism. Those who claimed ignorance of the Holy Spirit, despite having been baptized with John’s baptism, were later baptized again. John’s baptism was for the remission of sins, but it was performed in anticipation of Jesus, not in His name. Therefore, those baptized by John did not receive baptism in the name of Christ, which is why they did not know the Holy Spirit. John himself, though he did not baptize with the Holy Spirit, preached about both Christ and the Spirit. When asked if he was the Christ, John replied that he baptized with water, but someone greater than he would come—who would baptize with the Holy Spirit and with fire. Thus, those who had been baptized only with John’s baptism, lacking both the name of Christ and faith in the Holy Spirit, had not received the full sacrament of baptism.

⁴ They were baptized in the name of Jesus Christ, and since baptism is only performed once, it wasn’t repeated but administered differently. There’s only one true baptism. If the full sacrament of baptism isn’t present, it’s not considered valid or complete. For baptism to be complete, one must acknowledge the Father, the Son, and the Holy Spirit. Denying any one of them undermines the whole process. Similarly, if you only mention one—whether it’s the Father, the Son, or the Holy Spirit—in your words but believe in all three, the faith remains whole. But if you name all three yet diminish the significance of any one, the mystery of faith becomes incomplete. Lastly, those who initially said they hadn’t heard of the Holy Spirit were later baptized in the name of the Lord Jesus Christ. This was an added grace because through Paul’s preaching, they then came to understand the Holy Spirit.

⁵ It shouldn’t seem contradictory that even if the Spirit isn’t explicitly mentioned afterward, He is still believed in and what wasn’t spoken is conveyed through belief. When we say, “In the Name of our Lord Jesus Christ,” the baptism is complete through the unity of that Name. The Spirit isn’t separated from the baptism of Christ, since John baptized for repentance, but Christ baptized with the Spirit.

⁶ Let’s examine whether mentioning only the Holy Spirit affects the completeness of the baptismal sacrament, just as we considered that baptizing in the Name of Christ fulfills the sacrament. The argument goes that naming one person of the Trinity signifies the entire Trinity. When you mention Christ, you implicitly include God the Father—who anointed the Son—and the Holy Spirit—by whom the Son was anointed, as stated: “This Jesus of Nazareth, whom God anointed with the Holy Spirit.” Similarly, naming the Father also implies the Son and the Spirit, if you understand it deeply. And if you speak of the Spirit, you are also referring to God the Father, from whom the Spirit proceeds, and the Son, since the Spirit is also associated with the Son.

⁷ To support this with Scripture and reason, we see that baptism in the Spirit is also valid. The Lord said, “But you shall be baptized in the Holy Spirit.” Additionally, the Apostle wrote, “For we were all baptized by one Spirit into one body.” The work is unified because the mystery is one; there is only one baptism, just as there was only one death for the world. Therefore, there is a unity in the work and the presentation that cannot be divided.

⁸ If we were to separate the Spirit from the work of the Father and the Son based on the idea that “all things are from God, and all things are through the Son,” it might imply, wrongly, that when the Apostle says of Christ, “Who is over all, God blessed forever,” he places Christ not only above all creatures but, which is blasphemous to say, even above the Father. This is certainly not the case, for the Father is not among all things or merely part of His own creation. Rather, the entirety of creation is beneath the Godhead of the Father, the Son, and the Holy Spirit. The Father, Son, and Holy Spirit together govern all things; the former is the source and the latter are the ones ruling. The former is the work, while the latter is the author of the work. The former worships, while the latter is worshipped by all.

⁹ Finally, regarding the Son, it’s written: “Let all the angels of God worship Him”. You won’t find a similar command for the Holy Spirit. And further on, “To which of the angels did God ever say, ‘Sit at My right hand until I make your enemies a footstool for your feet.’” Instead, the angels are described as “ministering spirits sent to serve.” When it says “all,” does that include the Holy Spirit? Certainly not, because the angels and other powers are meant to serve and obey the Son of God.

¹⁰ In truth, the Holy Spirit is not a minister but a witness to the Son, as the Son Himself said: “He will testify about Me.” So, the Spirit is a witness to the Son. A witness knows everything, just as God the Father does. Later passages confirm this, stating that our salvation was affirmed by God through signs, wonders, various powers, and distributions of the Holy Spirit. The one who distributes these gifts at will is certainly above all, not merely among all, because the ability to distribute is a special gift of the worker, not a fundamental aspect of the work itself.

¹¹ If the Son is above all, being the source through which our salvation began and was preached, then God the Father, who confirms our salvation through signs and wonders, is also above all. Similarly, the Holy Spirit, who testifies to our salvation through His various gifts, should not be considered among mere creatures but esteemed alongside the Father and the Son. When the Spirit distributes gifts, He does not diminish Himself, for being indivisible, He remains whole even as He gives to all. Likewise, the Son does not lose anything when the Father receives the kingdom from Him, nor does the Father suffer loss when He gives what is His to the Son. We understand from the Son’s testimony that the distribution of spiritual grace involves no loss, as the Spirit, who operates where He wills, is never diminished by His actions. We will explore this power in greater detail later.

¹² In the meantime, as we aim to demonstrate that the Spirit should not be considered among all things, let us use the Apostle, whose words are often questioned, as our authority. The Apostle clarified what “all things” includes when he said, “For in Him all things were created, both in the heavens and on earth.” This shows that “all things” encompasses both visible and invisible things, since even in the heavens there are invisible elements that were created.

¹³ To clarify this point, the Apostle specifies the categories of creation: “Whether thrones or dominions or principalities or powers, all things were created through Him and for Him, and He is before all things, and in Him all things hold together.” Does this imply that the Holy Spirit is included among creatures? When the Apostle says that the Son of God is before all things, does this mean He is before the Father? Certainly not. Just as the Apostle declares that all things were created by the Son and hold together in Him, it follows that the Holy Spirit also upholds the strength of all things in the heavens, as we read: “By the word of the Lord the heavens were made, and all their host by the breath of His mouth.” Therefore, the Spirit is above all, as He is the source of the strength of all things in heaven and earth. The one who is above all things does not serve; He who does not serve is free, and He who is free has the authority of lordship.

¹⁴ If I said this at first, it would probably be rejected. But just as they dismiss smaller issues to avoid believing the bigger ones, let’s start with the smaller issues. This way, they might reveal their dishonesty about these smaller matters, or if they accept the smaller issues, we can use them to argue the bigger points.

¹⁵ Most merciful Emperor, it seems clear that those who include the Holy Spirit among created things are deeply mistaken. They should realize that they are challenged not only by the apostles’ testimony but also by that of our Lord Himself. How can anyone include the Holy Spirit among creatures, when the Lord said: “Anyone who blasphemes against the Son of Man will be forgiven; but anyone who blasphemes against the Holy Spirit will not be forgiven, either in this age or in the age to come.” If someone believes that offending a mere creature could lead to such unforgivable consequences, they are seriously misguided. The Jews were denied divine protection for worshipping the host of heaven, but those who worship and confess the Holy Spirit are accepted by God, while those who do not are condemned for sacrilege without any chance of forgiveness. This clearly shows that the Holy Spirit is not a mere creature but is exalted above all things, and any offense against Him is met with eternal punishment.

¹⁶ Observe carefully why the Lord said: “Anyone who blasphemes against the Son of Man will be forgiven, but anyone who blasphemes against the Holy Spirit will never be forgiven, either in this age or in the age to come.” Is an offense against the Son different from one against the Holy Spirit? Since their dignity is the same, and they share it equally, so too is the offense. However, if someone, misled by the visible human body, thinks less of Christ’s Body than is appropriate (since it is the temple of purity and the fruit of the Virgin), they incur guilt but are not excluded from forgiveness, which they can attain through faith. But if someone denies the dignity, majesty, and eternal power of the Holy Spirit, and believes that demons are cast out not by the Spirit of God but by Beelzebub, they cannot attain forgiveness where there is the fullness of sacrilege. For denying the Spirit is also denying the Father and the Son, since the Spirit of God is also the Spirit of Christ.

Chapter 4 #

¹ No one doubts that the Spirit is one, even though many have questioned whether God is one. Various heretics have claimed that the God of the Old Testament is different from the God of the New Testament. However, just as the Father is one, having spoken long ago to the fathers by the prophets and to us in these last days by His Son, and just as the Son is one, who was offended by Adam, seen by Abraham, and worshipped by Jacob according to the Old Testament, so too, the Holy Spirit is one. The Holy Spirit worked through the prophets, was breathed upon the apostles, and is united with the Father and the Son in the sacrament of baptism. As David says, “Do not take Your Holy Spirit from me,” and in another place, “Where can I go from Your Spirit?”

² To understand that the Spirit of God is the same as the Holy Spirit, consider what the Apostle writes: “No one speaking in the Spirit of God says, ‘Anathema to Jesus,’ and no one can say, ‘Lord Jesus,’ except by the Holy Spirit.” Here, the Apostle refers to the Holy Spirit as the Spirit of God. He also calls Him the Spirit of Christ, as seen in the passage: “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you.” And further: “But if the Spirit of Him who raised Jesus from the dead dwells in you.” Therefore, the Spirit of God is the same as the Spirit of Christ.

³ The same Spirit is also the Spirit of Life, as the Apostle states: “For the law of the Spirit of Life in Christ Jesus has set me free from the law of sin and death.”

⁴ The Apostle referred to Him as the Spirit of Life, and the Lord in the Gospel called Him the Paraclete and the Spirit of Truth. As it is written: “And I will ask the Father, and He will give you another Comforter [Paraclete], that He may be with you forever, even the Spirit of Truth, whom the world cannot receive, because it neither sees Him nor knows Him.” Thus, the Paraclete Spirit is also called the Spirit of Truth and is invisible. How, then, can some believe that the Son is visible in His Divine Nature when the world cannot even see the Spirit?

⁵ Now hear the word of the Lord: the Holy Spirit is the Spirit of Truth, as you read at the end of this book: “Receive the Holy Spirit.” Peter also teaches that the Holy Spirit is the Spirit of the Lord. He says to Ananias: “Why have you decided to deceive and lie to the Holy Spirit?” Then, he tells Ananias’s wife: “Why have you decided to test the Spirit of the Lord?” By saying this, he shows that he is talking about the same Spirit he mentioned to Ananias. Therefore, the Spirit of the Lord is the Holy Spirit.

⁶ The Lord Himself made it clear that the Spirit of the Father is the Holy Spirit. According to Matthew, He said that during persecution, we should not worry about what to say: “For it is not you who speak, but the Spirit of your Father speaking through you.” Similarly, in the Gospel of Luke, He says: “Do not be anxious about how you will defend yourself or what you will say, for the Holy Spirit will teach you at that moment what you should say.” Even though many beings are called spirits, as it is written: “Who makes His Angels spirits,” the Spirit of God is one and the same.

⁷ Both apostles and prophets received the same Spirit. As Paul, the chosen vessel and teacher of the Gentiles, says: “For we have all drunk of one Spirit.” This Spirit, who is indivisible, is poured into our souls and flows into our senses to quench the burning thirst of this world.

Chapter 5 #

¹ The Holy Spirit is not of a physical nature, as He bestows incorporeal grace on physical things. He is also not of the substance of invisible beings, since they receive His sanctification and are elevated above other creations through Him. Whether you refer to Angels, Dominions, or Powers, every creature awaits the grace of the Holy Spirit. Just as we become children of God through the Spirit, because “God sent the Spirit of His Son into our hearts, crying, ‘Abba, Father,’ and thus are no longer servants but sons”, every creature similarly awaits the revelation of the sons of God. It is the grace of the Holy Spirit that truly makes them sons of God. Therefore, every creature will be transformed by the revelation of the Spirit’s grace and “will be freed from the bondage of corruption into the glorious liberty of the children of God.”

² Every creature is subject to change, whether altered by sin or external conditions, or liable to corruption by nature, even if not yet corrupted due to careful discipline. As we have demonstrated previously, the nature of Angels can clearly change. It is reasonable to judge that if one being’s nature can change, so can others. Thus, the nature of all creatures is capable of change, though their discipline may be better.

³ Every creature, therefore, is capable of change, but the Holy Spirit is inherently good and unchanging. He cannot be altered by any fault, as He removes faults and forgives sins in others. How, then, could He be subject to change, when He sanctifies others, bringing them from imperfection to grace, yet remains unchanged Himself?

⁴ How can someone who is always good be capable of change? The Holy Spirit, through whom all good things are given to us, is never evil. This is evident from the fact that two evangelists, speaking in different ways but referring to the same idea, make the same point. Matthew says: “If you, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him?” Meanwhile, Luke says: “How much more will your heavenly Father give the Holy Spirit to those who ask Him?” This shows that the Holy Spirit is considered good according to the evangelists. Matthew equates “good things” with the Holy Spirit, while Luke directly mentions the Holy Spirit in place of “good things.” So, if the Holy Spirit is equated with what is good, how can He not be good?

⁵ It’s also worth noting that some versions of St. Luke’s text read: “How much more will your heavenly Father give a good gift to those who ask Him?” This good gift refers to the grace of the Holy Spirit, which Jesus poured out from heaven after His crucifixion. As it is written, “When He ascended on high, He led captivity captive, and gave gifts to men.” The use of “gifts” is appropriate here because just as the Son was given to us—as stated in “Unto us a Child is born, unto us a Son is given”—so too is the grace of the Spirit given. There’s no reason to hesitate in saying that the Holy Spirit is given to us, as it is written: “The love of God is poured out into our hearts through the Holy Spirit, who has been given to us.” Since people who were held captive by sin could not receive Him, Jesus first overcame captivity so that our hearts could be liberated and He could then pour out the gift of divine grace.

⁶ The phrase “led captivity captive” is fitting. Christ’s victory is a victory of freedom, granting grace to all and wronging no one. In liberating everyone, no one remains captive. During the Lord’s Passion, only wrong was involved, which had previously ensnared everyone. Thus, captivity itself was turned against itself and became captive—not to evil, but to Christ, who offers true freedom. For anyone who serves the Lord is truly free, as being called to serve the Lord makes one His freedman.

⁷ Let’s return to the main point. When it says, “All have turned away, they have together become worthless; there is no one who does good, not even one,” if we exclude the Holy Spirit from this statement, even those making the statement admit that He is not included among everyone. If we do not exclude Him, then they are also acknowledging that He too is included in the general condition of having turned away.

⁸ Let’s examine whether the Holy Spirit embodies goodness, given that He is the Source and Principle of all goodness. Just as the Father and the Son possess goodness, so too does the Holy Spirit. The Apostle supports this when he says: “The fruit of the Spirit is love, joy, peace, patience, and goodness.” It’s clear that the Holy Spirit is good, as His fruit includes goodness itself. Just as a good tree produces good fruit, so the Holy Spirit, being good, produces goodness.

⁹ If God is good, then surely the Spirit of God, who searches even the deepest truths of God, must also be good. Can evil touch the depths of God’s essence? It’s clear, then, how misguided those are who deny that the Son of God is good, especially when they cannot deny the goodness of the Spirit of Christ. As the Son of God says, “He will receive what is mine.”

¹⁰ Or is the Spirit not good, who transforms the worst into good people, eliminates sin, destroys evil, banishes crime, bestows blessings, turns persecutors into apostles, and sinners into priests? As it is said, “You were once darkness, but now you are light in the Lord.”

¹¹ But why do we delay? If they seek explanations, even though they cannot deny the facts, let them understand that the Holy Spirit is indeed good. As David said, “Let Your good Spirit guide me on level ground.” The Spirit is nothing but goodness. Although He is beyond our reach because of His divine nature, His goodness makes Him accessible to us. He fills all things with His power, yet is received only by those who are just. He is simple in essence, rich in virtues, present everywhere, distributing His gifts to each person while remaining whole in every place.

¹² The Son of God had good reason to command, “Go and baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit,” showing no reluctance to include the Holy Spirit. So why do some find it problematic that the Spirit, whom the Lord included in the sacrament of baptism, should also be honored alongside the Father and the Son in our worship?

¹³ The Holy Spirit is good, not because He acquires goodness, but because He imparts it. The Spirit doesn’t receive goodness from creation but bestows it upon others. Similarly, He doesn’t need to be sanctified; instead, He sanctifies. While both the person receiving sanctification and God, who imparts it, are called holy—as in “Be holy, for I am holy”—there is a fundamental difference in their natures. Sanctification and corruption are fundamentally different, and thus, the grace of the Holy Spirit cannot be of the same substance as that of the created.

¹⁴ Since the entire invisible creation—believed by some to be rational and incorporeal—except for the Trinity, only receives and does not impart the grace of the Spirit, and does not share in it but rather receives it, the entirety of creation should be distinguished from the Holy Spirit. If they consider the Holy Spirit to be a creature, then why do they place Him alongside the Father or the Son? If they do not think He should be separated from the Father and the Son, it implies they do not regard Him as a creature. For where sanctification is one, the nature must be one.

Chapter 6 #

¹ There are, however, many who, because we are baptized with water and the Spirit, think that there is no difference in the offices of water and the Spirit, and therefore think that they do not differ in nature. Nor do they observe that we are buried in the element of water that we may rise again renewed by the Spirit. For in the water is the representation of death, in the Spirit is the pledge of life, that the body of sin may die through the water, which encloses the body as it were in a kind of tomb, that we, by the power of the Spirit, may be renewed from the death of sin, being born again in God.

² Thus, these three witnesses—water, blood, and Spirit—are united in their purpose, as John stated. They are one in their significance, but not in their essence. Water represents burial, blood represents death, and the Spirit represents life. Any grace found in the water comes not from the water itself, but from the presence of the Holy Spirit.

³ Do we live in the water or in the Spirit? Are we sealed by the water or by the Spirit? We live in the Spirit, and it is the Spirit that seals us. As the Apostle writes to the Ephesians, “In Him you were sealed with the Holy Spirit of promise, who is a guarantee of our inheritance.” We are sealed by the Holy Spirit, not by the water or by nature, but by God Himself. As it is written, “He who anointed us is God, who also sealed us and gave us the Spirit as a guarantee in our hearts.”

⁴ We were sealed with the Spirit by God. Just as we die in Christ to be reborn, we are sealed with the Spirit to embody His light, image, and grace—this is our true spiritual seal. Although we may have a visible sign in our bodies, the real sealing happens in our hearts. Through the Holy Spirit, we are made to reflect the divine image and likeness.

⁵ Who could possibly claim that the Holy Spirit is separate from the Father and the Son, given that it is through the Spirit that we attain the image and likeness of God? As the Apostle Peter states, we become partakers of the divine nature through the Spirit. This is not a matter of physical inheritance but a spiritual connection through the grace of adoption. To emphasize that this seal is more about our hearts than our bodies, the prophet declares: “The light of Your countenance has been impressed upon us, O Lord; You have put gladness in my heart.”

Chapter 7 #

¹ Every created being is confined by the limits of its own nature. Since the Holy Spirit operates in ways that can’t be confined by space or boundaries, it’s clear that He can’t be considered a creature. Unlike creatures, who have limited and defined powers, the Holy Spirit is present everywhere and in everything. This omnipresence is a characteristic of divinity and lordship, as stated: “The earth is the Lord’s and everything in it.”

² When the Lord sent out His apostles, He wanted to show that while His servants are distinct individuals, the grace of the Holy Spirit is something different and unifying. He sent the apostles to various places because no one person could be everywhere at once. However, He gave the Holy Spirit to all of them, bestowing a unified and indivisible grace. Even though the apostles were in different locations, the Spirit’s work in them was the same. As it is written: “You will receive power when the Holy Spirit comes upon you, and you will be My witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.”

³ The Holy Spirit is limitless and infinite. He has infused Himself into the minds of disciples across distant regions and the far corners of the world, reaching everywhere and being beyond the reach of escape or deception. As King David said: “Where can I go from Your Spirit? Where can I flee from Your presence?” This kind of pervasive presence is not attributed to any angel or dominion or power in Scripture. Angels were sent to specific individuals, but the Holy Spirit was given to entire peoples. It’s clear that what can be poured out on many at once, yet remains invisible, is divine. In contrast, what is visible and held by individuals is corporeal.

⁴ Just as the Holy Spirit, who sanctifies the apostles, is not a part of human nature, He also sanctifies angels, dominions, and powers without sharing in their created nature. If anyone believes that the holiness of the angels is not spiritual but merely a natural attribute, they would then have to consider angels as inferior to humans. Since even those who acknowledge that angels are not to be compared to the Holy Spirit and admit that the Holy Spirit is given to humans would agree that the Spirit’s sanctification is a divine gift. Therefore, humans who receive this superior sanctification are seen as elevated above the angels. However, since angels come to assist humans, it implies that their nature is also elevated by receiving a greater share of the Spirit’s grace, and the favor shown to both angels and humans comes from the same divine source.

⁵ How amazing is the grace that elevates human nature to the level of angelic gifts, just as the Lord promised: “You will be like the angels in heaven.” This isn’t impossible, because the same Spirit who created the angels will, through that same grace, also elevate humans to be equal to them.

⁶ But which creature can be said to fill all things, as is written about the Holy Spirit: “I will pour out My Spirit on all flesh”? This certainly can’t be said of an angel. In fact, when Gabriel was sent to Mary, he greeted her with “Hail, full of grace,” clearly indicating the presence of the Spirit’s grace in her. The Holy Spirit had come upon her, and she was about to conceive the divine Word, filling her womb with grace.

⁷ It is the Lord who fills all things, as He says, “I fill heaven and earth.” If the Lord fills heaven and earth, how can anyone claim that the Holy Spirit lacks share in this divine power and authority? The Holy Spirit has not only filled the world but also filled Jesus, the Redeemer of the world. For it is written, “Jesus, full of the Holy Spirit, left the Jordan.” So, who other than one who possesses this same fullness could fill Him who fills all things?

⁸ To address any objections that this might refer only to Jesus in His human aspect, even though He, from whom all healing virtue flowed, is greater than all, we see that just as the Lord fills all things, the Spirit also fills the whole world. Scripture says, “The Spirit of the Lord filled the whole world.” Moreover, those who were with the Apostles were filled with the Holy Spirit and spoke the word of God boldly. This demonstrates that the Spirit provides both fullness and courage, as the archangel Gabriel announced to Mary: “The Holy Spirit will come upon you.”

⁹ In the Gospel, we read that an angel would descend at a certain time into the pool and stir the water, and whoever entered the pool first after the disturbance would be healed. This angel symbolized the future coming of the Holy Spirit, who would sanctify the waters through the prayers of the priest. The angel was a precursor to the Holy Spirit, signaling that the Spirit would bring healing to our souls and minds. Thus, the Holy Spirit shares the same role as God the Father and Christ, filling and possessing all things, and working in all things, just as the Father and the Son do.

¹⁰ So, what could be more divine than the work of the Holy Spirit? God Himself affirms this by saying that the Holy Spirit is central to His blessings: “I will put My Spirit upon your descendants and My blessings upon your children.” No blessing can be complete without the inspiration of the Holy Spirit. This is why the Apostle wished nothing more for us than to be filled with the knowledge of God’s will, as he said: “We constantly pray for you to be filled with the knowledge of His will through all wisdom and spiritual understanding, living a life worthy of God.” He taught that God’s will is for us to be filled with His Spirit by living out good works, words, and affections. Thus, if someone is filled with the Holy Spirit, it means there is no difference in will between the Father and the Son.

Chapter 8 #

¹ Notice that God is the one who gives the Holy Spirit. This is not a human achievement or gift; rather, it is given by God through the priest, highlighting both God’s gift and the priest’s role in the process. If the Apostle Paul considered himself unable to bestow the Holy Spirit by his own authority and felt unworthy of such a responsibility, expressing a desire for us to be “filled with the Spirit” from God, who would dare to claim the power to give this gift themselves? The Apostle Paul made this wish in prayer rather than asserting his own authority; he sought to receive the gift rather than commanding it. Similarly, Peter acknowledged his inability to control or restrict the Holy Spirit, stating, “If God has given them the same grace He gave us, who am I to oppose God?”

² If the example of the apostles isn’t enough to convince them, let’s turn to the divine scriptures. It is written: “Jacob is My servant; I will support him. Israel is My chosen one, in whom My soul delights. I will put My Spirit upon him.” The Lord also said through Isaiah: “The Spirit of the Lord is upon Me, because He has anointed Me.”

³ Who could possibly claim that the Holy Spirit is a created substance, when it is through the Spirit’s light in our hearts that we see the beauty of divine truth and understand the vast difference between the Creator and creation? No creature has God ever spoken of in such a way as to say, “I will pour out of My Spirit.” He did not say “the Spirit,” but “My Spirit,” because we cannot receive the fullness of the Holy Spirit. Instead, we receive a measure of the Spirit as our Lord distributes according to His will. Just as the Son of God did not see it as something to be grasped to be equal with God but chose to humble Himself so that we could receive Him in our minds, not losing His own fullness but allowing Himself to be accessible in a way we could endure, so too does the Father say He pours out of His Spirit upon all flesh. He does not pour out the Spirit in totality but gives a portion sufficient for all.

⁴ So, the Spirit was poured out upon us, but in the case of the Lord Jesus, when He was in human form, the Spirit remained with Him. As it is written, “Upon Whom you shall see the Spirit descending from heaven and remaining on Him, He it is Who baptizes with the Holy Spirit.” While the Giver’s abundance surrounds us, the fullness of the Spirit resides in Him alone forever. He has distributed what He deems sufficient for us, and this distribution is not fragmented or divided. Instead, He maintains a unity of fullness that illuminates our hearts according to our capacity. Ultimately, we receive as much of the Spirit’s grace as our growth allows, since the Spirit’s fullness is indivisible but is shared with us based on our individual nature’s ability to receive it.

⁵ God pours out the Spirit, and through this Spirit, His love is also poured into our hearts. We should recognize the unity in this action and grace. Just as God gives the Holy Spirit, so too is His love spread in our hearts by the Holy Spirit. This helps us understand that the Holy Spirit is not merely a force but the abundant source and distributor of divine love.

⁶ To understand that what is poured out is not like anything created, but unique to the Godhead, consider that the name of the Son is also poured out, as it says: “Your Name is like a precious ointment poured out.” This comparison is powerful. Just as ointment retains its fragrance while it’s contained in a small jar, reaching only a limited audience, it maintains its potency. But once the ointment is poured out, it spreads widely and touches many. Similarly, before Christ came among the Israelites, His name was confined in the minds of the Jews, much like ointment in a jar. God was known in Judah, and His name was revered in Israel—this was the name held in the limited scope of Jewish understanding.

⁷ Even though that Name was indeed great while it was confined to the limited and few, it had not yet spread its greatness throughout the hearts of the Gentiles and to the ends of the earth. But after Christ came and illuminated the whole world, He extended His divine Name to all creation. This spreading of His Name wasn’t about adding to its fullness (which cannot be increased), but rather about filling the empty spaces so that His Name could be marvelously known everywhere. The outpouring of His Name represents an overflow of grace and abundance of divine blessings, as whatever is poured out flows from an excess of goodness.

⁸ Just as wisdom that comes from the mouth of God, the Word spoken from His heart, and the power that embodies His eternal Majesty cannot be considered created, so too the Spirit poured out from God cannot be deemed created. God Himself has demonstrated their unity by speaking of His Spirit being poured out. This shows us that the grace of God the Father and that of the Holy Spirit are the same, distributed to each heart without division or diminution. Therefore, the outpouring of the Holy Spirit is not fragmented, confined to physical parts, or divided in any way.

⁹ How could it be credible that the Spirit would be divided or parcelled out? John tells us: “We know that He abides in us by the Spirit He has given us.” What abides continuously is not subject to change, and if it does not change, it is eternal. Thus, the Holy Spirit is eternal, whereas creatures are fallible and subject to change. Since anything that changes cannot be eternal, the Spirit and creatures have nothing in common: the Spirit is eternal, while all creatures are temporal.

¹⁰ The Apostle also demonstrates the eternal nature of the Holy Spirit. He writes: “If the blood of bulls and goats, and the sprinkling of the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, purify our consciences?” This passage confirms that the Spirit is indeed eternal.

Chapter 9 #

¹ Many people believe that the Holy Spirit is the anointing of Christ. This is fitting because the Spirit is described as the oil of gladness, symbolizing the blend of many graces that creates a sweet fragrance. However, it was God the Almighty Father who anointed Christ as the supreme priest. Unlike others who were anointed symbolically under the Law, Christ was anointed both in a ceremonial sense and, more importantly, was truly filled with the Holy Spirit’s power from the Father, surpassing the Law.

² This is the oil of gladness mentioned by the prophet: “God, even Your God, has anointed You with the oil of gladness above Your fellows.” Additionally, Peter confirms this by saying that Jesus was anointed with the Spirit, as recorded in the scripture: “You know the message that went throughout Judea, beginning from Galilee after the baptism that John preached, about Jesus of Nazareth, how God anointed Him with the Holy Spirit.” Thus, the Holy Spirit is indeed the oil of gladness.

³ He used the term “oil of gladness” deliberately to avoid any misconception that the Holy Spirit is a created being. This type of oil is unique in that it doesn’t blend with other substances; it remains distinct. Similarly, gladness does not affect the body directly but uplifts the inner heart, as the prophet said: “You have put gladness in my heart.” Just as oil, being lighter, separates from other liquids when they settle, the oil of gladness cannot be mixed with created things. It is impossible for created beings to blend with the uncreated, just as it is impossible for corporeal substances to mix with incorporeal ones.

⁴ That’s why it’s fitting to call it the “oil of gladness” with which Christ was anointed. It wasn’t ordinary oil used for treating wounds or easing discomfort, because the salvation of the world didn’t seek relief for His wounds, nor did His eternal strength need refreshment.

⁵ It’s not surprising that He has the oil of gladness, since He brought joy to those facing death, removed sadness from the world, and eliminated the stench of sorrowful death. The Apostle confirms this when he says that we are the “sweet aroma of Christ” to God, indicating that he is referring to spiritual matters. When the Son of God says, “The Spirit of the Lord is upon Me, because He has anointed Me,” He is referring to the anointing of the Spirit. Thus, the Spirit is the anointing of Christ.

⁶ If the name of Jesus is considered as an ointment poured out, and if we wish to understand Christ Himself, rather than just the Spirit of Christ, as being represented by this ointment, then it’s clear from the Apostle Peter’s statement that the Lord Jesus was anointed with the Holy Spirit. This makes it evident that the Spirit is also referred to as ointment.

⁷ It’s not surprising, given that both the Father and the Son are referred to as Spirit. We’ll explore this more thoroughly when we discuss the Unity of the Name. However, since this is an appropriate moment to conclude, it’s worth noting that both the Father and the Son are called Spirit. As the Lord said in the Gospel, “God is Spirit,” and as Jeremiah stated, “The Spirit before our face is Christ the Lord.”

⁸ Thus, both the Father and Christ are Spirit—whatever doesn’t have a created body is spirit. However, the Holy Spirit is not mingled with the Father and the Son but remains distinct from both. The Holy Spirit did not die, as He had not taken on flesh, and the eternal Godhead cannot die. In contrast, Christ died in the flesh.

⁹ Jesus truly died in the human nature He received from the Virgin Mary, not in the divine nature He had from the Father. Christ died in the same nature in which He was crucified. The Holy Spirit, who has no physical form, could not be crucified. But the Son of God, who took on a physical body, was crucified so that the struggles of our humanity could be overcome. He assumed what He was not in order to reveal what He truly was; He took on our humanity to experience temptation and to redeem it. Through this, He calls us from our fallen state to the divine nature He embodies.

¹⁰ Oh, the divine mystery of that cross, where weakness is transformed into strength, where power is liberated, vices are nailed down, and triumph is celebrated. As one saint remarked, “Pierce my flesh with nails out of fear of You”; he wasn’t referring to iron nails, but to the nails of fear and faith. For the chains of virtue are stronger than those of punishment. Indeed, Peter’s faith held him fast, even when he followed Jesus only to the high priest’s courtyard. No physical chains could bind him, nor could punishment set him free, because his faith remained unshaken. Similarly, when he was imprisoned by the Jews, it was through prayer that he was freed. Punishment couldn’t hold him because his commitment to Christ never wavered.

¹¹ Therefore, you too should crucify sin so that you may die to it; for the one who dies to sin lives for God. Live for Him who did not spare His own Son but, through His body, crucified our sinful desires. Christ died for us so that we might live through His resurrected body. Thus, it is not our life but our guilt that died in Him, as it is written: “Who Himself bore our sins in His body on the tree, that we, having died to sins, might live for righteousness; by whose stripes you were healed.”

¹² The wood of the cross is like a vessel of our salvation, serving as our passage to eternal life, not merely a punishment. There is no salvation apart from this journey to eternal life. As I face death, I don’t feel its weight; as I regard punishment lightly, I don’t suffer from it; and as I disregard fear, I am unaware of it.

¹³ So, who is it by whose wounds we are healed but Christ the Lord? Isaiah prophesied about Him, saying that His suffering would bring us healing. The Apostle Paul wrote in his letter that Christ, who knew no sin, became sin for us. It is indeed divine that His flesh committed no sin, and that His human nature was free from sin. If only the divine nature were sinless, it would not be surprising, since it has no inclination to sin. But if God alone is without sin, then every other creature, by its very nature, is capable of sin.

Chapter 10 #

¹ Tell me, then, if you deny the divinity of the Holy Spirit: The Spirit is free from sin and is the one who forgives sins. Can an angel forgive sins? Can an archangel? No, only the Father, the Son, and the Holy Spirit can do that. No one can avoid forgiving what they have the power to forgive.

² But maybe someone will argue that when the Seraph told Isaiah, “Behold, this has touched your lips, and will take away your iniquities and purge away your sins,” it suggests that the fire from the altar, which is the grace of the Spirit, does this work. It doesn’t say “I will take away,” but rather that the fire of God’s altar, symbolizing the Spirit’s grace, will cleanse. Certainly, it’s not referring to literal wood, soot, or coals on the altar. It aligns with the belief that this passage reveals that all people are cleansed through the passion of Christ, who, like a burning coal, consumed our sins. As mentioned in Zechariah, “Isn’t this a brand plucked from the fire?"—and Joshua was seen in filthy garments, signifying this cleansing.

³ Finally, to show that this mystery of universal redemption was clearly revealed by the prophets, consider this passage: “Lo, it has taken away your sins.” This doesn’t mean that Christ Himself needed to be cleansed of sin—since He was sinless—but rather that through Christ’s humanity, the entire human race is freed from their sins.

⁴ Even if the Seraph had removed sins, it would still be as a servant of God assigned to this task. As Isaiah said, “One of the Seraphim was sent to me.”

Chapter 11 #

¹ The Spirit is indeed described as being sent, but the Seraph is sent to specific individuals, while the Spirit is sent to everyone. The Seraph is sent to serve specific tasks, while the Spirit operates in a more profound, mysterious way. The Seraph follows instructions and performs what is commanded, whereas the Spirit acts according to His own will. The Seraph moves from place to place because he doesn’t fill everything; instead, he is filled by the Spirit. The Seraph descends in a particular manner based on his nature, but this doesn’t apply to the Spirit. As the Son of God said, “When the Advocate, the Spirit of Truth, comes, whom I will send to you from the Father, He will proceed from the Father.”

² If the Spirit were to come from one place and move to another, it would imply that both the Father and the Son are located in specific places. If the Spirit moves from one place to another because the Father or the Son sends Him, it would suggest, according to misguided interpretations, that the Father and the Son are somehow confined to specific locations like physical objects. This would lead to the erroneous belief that the Father and the Son are bound by space in the same way that material bodies are.

³ I am addressing those who claim that the Spirit descends through physical movement. However, neither the Father—who transcends not only physical matter but also the invisible creation—is limited to any specific location, nor is the Son—who, as the creator of all, surpasses every creature and is not confined by the places or times of His creation. Similarly, the Spirit of Truth, being the Spirit of God, is not bound by physical limits. As an incorporeal being, He surpasses all rational creation through the boundless fullness of His divine nature, possessing the power to act and inspire wherever and however He chooses.

⁴ The Spirit is not sent from one place to another, nor does He proceed as if moving from a location. When the Son says, “I came forth from the Father and have come into the world,” He dispels any notion that such a coming involves moving from one place to another. Similarly, when we read that God is within or outside of things, we do not confine God within any one place or separate Him from any place. Instead, these expressions are meant to convey a profound and ineffable understanding of the divine nature.

⁵ Lastly, Wisdom reveals that she comes from the mouth of the Most High, not as something separate from the Father, but as being with the Father. The Word was with God, and not only with God but also in God. As Jesus says: “I am in the Father, and the Father is in Me.” When He comes from the Father, He doesn’t move away from Him or become detached, as if one body were separating from another. Similarly, when He is in the Father, He isn’t like a body enclosed within another body. The Holy Spirit, too, when He comes from the Father and the Son, isn’t separated from either. After all, how could He be separated from the Father, who is the Spirit of His mouth? This demonstrates both His eternal nature and the unity of this divine essence.

⁶ So, the Spirit of His mouth exists and remains constantly, though it may seem like He descends when we receive Him, so that He can dwell within us and keep us connected to His grace. To us, it appears as if He comes down, but in reality, it’s our minds that are elevated toward Him. We would elaborate on this further if we didn’t recall that in an earlier discussion, it was mentioned that the Father said, “Let us go down and confuse their language,” and the Son said, “Whoever loves Me will keep My word, and My Father will love him, and We will come to him and make Our home with him.”

⁷ The Spirit arrives in the same manner as the Father, for wherever the Father is, the Son is also present, and where the Son is, the Holy Spirit is too. Therefore, the Holy Spirit should not be thought of as coming separately. Rather, He doesn’t move from one place to another but transitions according to the divine plan, from bringing life to offering sanctification. His role is to elevate us from earth to heaven, from misery to glory, and from bondage to the kingdom.

⁸ The Spirit arrives in the same way the Father does. As the Son said, “The Father and I will come and make Our home with him.” The Father doesn’t come in a physical form, so the Spirit, when He comes, embodies the full presence of both the Father and the Son.

⁹ Who can separate the Spirit from the Father and the Son, especially since we can’t even mention the Father and the Son without the Spirit? No one can say “Lord Jesus” except through the Holy Spirit. If we can’t declare Jesus as Lord without the Spirit, then we certainly can’t proclaim Him apart from the Spirit. Moreover, if the angels also proclaim Jesus as Lord—something only possible through the Spirit—then the work of the Holy Spirit is active even in them.

¹⁰ We have shown that the presence and grace of the Father, the Son, and the Holy Spirit are unified in such a heavenly and divine manner that the Son gives thanks to the Father, saying, “I thank You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned and revealed them to little children.”

Chapter 12 #

¹ Since the calling is unified, the grace must also be unified. As it is written, “Grace and peace to you from God our Father and the Lord Jesus Christ.” This shows us that the grace and peace from the Father and the Son are the same. Furthermore, this grace and peace are the result of the Spirit’s work, as the Apostle teaches: “But the fruit of the Spirit is love, joy, peace, and patience.” Peace is crucial, so that no one is disturbed by uncertain arguments or overwhelmed by emotional turmoil, but rather, that their hearts remain calm and focused on worshiping God with a sincere faith and a tranquil mind.

² We’ve established the idea of peace, but regarding grace, the prophet Zechariah mentions that God promised to pour out the spirit of grace and mercy upon Jerusalem. Similarly, the Apostle Peter said, “Repent and be baptized, every one of you, in the name of the Lord Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.” This shows that grace also comes through the Holy Spirit, just as it comes from the Father and the Son. After all, how can there be grace without the Spirit when all divine grace exists in the Spirit?

³ We don’t only read about the peace and grace of the Father, the Son, and the Holy Spirit, but also about love and communion. Regarding love, it is said: “The grace of our Lord Jesus Christ, and the love of God.” We know of the Father’s love, and this same love belongs to the Son as well. Jesus Himself said: “Whoever loves Me will be loved by My Father, and I too will love them.” The Son’s love is shown by His sacrifice—He gave Himself and redeemed us with His own blood. This love is also in the Father, as it is written: “God so loved the world that He gave His Only Son.”

⁴ So, the Father gave the Son, and the Son gave Himself. Love remains intact, and true affection is not compromised, as affection isn’t diminished when the giving is without distress. The Father gave someone who was willing, someone who willingly offered Himself; He did not give the Son to punishment but to grace. To understand the value of this act, consider the nature of the affection behind it. The unity of this divine love is evident because both the Father gave the Son, and the Son gave Himself. The Father did not spare His own Son but gave Him up for us all, and the Son, in turn, gave Himself for us. If this act is a matter of grace, then what is there to criticize? If it involved suffering, then the more reason to be grateful.

⁵ Just as the Father gave the Son and the Son gave Himself, the Holy Spirit also gave Him. It is written: “Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.” This shows that the loving Spirit also gave the Son of God. The love of the Father and the Son is one, and similarly, we have demonstrated that this divine love is spread through the Holy Spirit and is a fruit of the Spirit. For the fruit of the Spirit includes love, joy, peace, and patience.

⁶ It’s clear that there is a connection between the Father and the Son, as shown by the scripture: “Our fellowship is with the Father and His Son, Jesus Christ.” Similarly, it says: “May the fellowship of the Holy Spirit be with you all.” If the peace, grace, love, and fellowship of the Father, the Son, and the Holy Spirit are all one and the same, then their work must also be one. Where there is one unified work, the power and essence cannot be divided or separated. Otherwise, how could the grace from a unified work be consistent?

Chapter 13 #

¹ Who would dare deny the unity of the Name when the unity of the work is so evident? There’s no need to argue about the unity of the Name when the Divine Voice itself confirms it. As it is written: “Go, baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit.” It says “Name,” not “Names.” This means that the Name of the Father is not different from the Name of the Son or the Name of the Holy Spirit. God is one; there is not more than one Name because there is not more than one God.

² To show that the Godhead and Majesty are unified, as the Name of the Father, the Son, and the Holy Spirit is one, the Lord Himself said: “I have come in My Father’s Name, and you did not receive Me; if someone else comes in his own name, you will accept him.” This illustrates that the Son did not come in a different Name from the Father, nor did the Holy Spirit come in a separate Name.

³ Scripture makes it clear that the Name of the Father is the same as the Name of the Son. For instance, in Exodus, the Lord said: “I will go before you in My Name, and will proclaim My Name, the Lord, before you.” This indicates that the Lord would proclaim the Name of the Lord. Therefore, the Name of the Father and the Name of the Son is the same: the Lord.

⁴ Since the Name of the Father and the Son is one, it follows that this Name is also the Name of the Holy Spirit. The Holy Spirit came in the Name of the Son, as stated: “But the Paraclete, the Holy Spirit, whom the Father will send in My Name, will teach you all things.” Therefore, the Holy Spirit, who came in the Name of the Son, also came in the Name of the Father, because the Name of the Father and the Son is one. Consequently, the Name of the Father, the Son, and the Holy Spirit is the same. For there is no other Name given under heaven by which we must be saved.

⁵ At the same time, He emphasized that the unity of the Divine Name should be taught, not its distinction. Christ came in the unity of the Name, whereas the Antichrist will come in his own name. As it is written: “I came in My Father’s Name, and you did not accept Me. If someone else comes in his own name, you will accept him.”

⁶ These passages clearly teach us that the Name of the Father, the Son, and the Holy Spirit is one and the same. The Name of the Father is also the Name of the Son, and likewise, the Name of the Son is the Name of the Holy Spirit. This is evident since the Son is also called the Paraclete, just as the Holy Spirit is. That’s why Jesus says in the Gospel, “I will ask My Father, and He will give you another Paraclete to be with you forever, the Spirit of Truth.” He uses the term “another” to clarify that the Son is not the same as the Spirit, emphasizing that the unity is in the Name, not a Sabellian confusion where the Son and the Spirit are the same person.

⁷ So, the Son is one Paraclete, and the Holy Spirit is another Paraclete. John refers to the Son as a Paraclete, saying, “If anyone sins, we have an Advocate with the Father, Jesus Christ.” Similarly, while there is unity in the Name, there is also unity in power: wherever the Paraclete Spirit is present, the Son is also present.

⁸ Just as the Lord promises that the Spirit will be with the faithful forever, He also declares elsewhere that He Himself will be with the apostles forever, saying, “Lo, I am with you always, even to the end of the world.” Therefore, the Son and the Spirit are one; the Name of the Trinity is one, and their Presence is unified and indivisible.

⁹ Just as we have demonstrated that the Son is called the Paraclete, we can also show that the Spirit is called the Truth. Christ is the Truth, and the Spirit is also identified as the Truth. This is evident from John’s epistle, which states, “For the Spirit is Truth.” Thus, the Spirit is not only called the Spirit of Truth but is also directly referred to as the Truth, just as the Son is declared to be the Truth, as Jesus says, “I am the Way, the Truth, and the Life.”

Chapter 14 #

¹ Why should I argue that, just as the Father is light, the Son and the Holy Spirit are also light? This relates to the power of God. As John said, “God is light, and in Him there is no darkness at all.”

² The Son is also Light, for “the Life was the Light of men.” To make it clear that he was referring to the Son of God, the Evangelist says of John the Baptist: “He was not the Light, but [was sent] to bear witness to the Light. The true Light, which enlightens every man who comes into the world, was coming.” Therefore, since God is Light, and the Son of God is the true Light, it is beyond question that the Son of God is true God.

³ You can see that the Son of God is Light in other passages as well. For instance, it is written, “The people who sat in darkness and in the shadow of death have seen a great light.” Even more clearly, it says, “With You is the fountain of life, and in Your light we shall see light.” This means that with You, O God the Father Almighty, Who are the Source of Life, and through Your Son Who is the Light, we will also perceive the light of the Holy Spirit. As the Lord Himself demonstrates by saying, “Receive the Holy Spirit,” and in another place, “Virtue went out from Him.”

⁴ Who can doubt that the Father is Light when we read that the Son is the Brightness of eternal Light? The Son is the radiance of the Father, always with the Father and shining with the same, not a different, brightness.

⁵ Isaiah reveals that the Holy Spirit is not only Light but also Fire, stating, “And the light of Israel shall be for a fire.” The prophets referred to Him as a burning Fire because these three aspects—sanctification, illumination, and the appearance of fire—intensify the majesty of the Godhead. Sanctifying is a divine attribute, illuminating is associated with fire and light, and the divine presence is often symbolized by fire, as Moses said, “Our God is a consuming Fire.”

⁶ He saw the fire in the bush himself and heard God’s voice from the flames saying, “I am the God of Abraham, Isaac, and Jacob.” The voice came from the fire in the bush, but the fire did not harm it. The bush was burning without being consumed, showing that the Lord intended to illuminate the hardships of our lives, not to destroy those in misery but to ease their suffering. He would baptize with the Holy Spirit and fire, to give grace and eliminate sin. Thus, in the symbol of fire, God reveals His purpose.

⁷ In the Acts of the Apostles, when the Holy Spirit came upon the believers, fire appeared. You can read it this way: “Suddenly, there was a sound from heaven like a powerful wind, filling the entire house where they were sitting, and they saw what looked like tongues of fire”.

⁸ For the same reason, when Gideon was about to defeat the Midianites, he instructed three hundred men to take pitchers, put lighted torches inside them, and hold trumpets in their right hands. Our predecessors have passed down the explanation from the apostles that the pitchers represent our bodies, made of clay, which do not fear if they burn with the fervor of the Holy Spirit’s grace and loudly proclaim the passion of the Lord Jesus.

⁹ Who, then, can doubt the divinity of the Holy Spirit, since the presence of the Spirit’s grace reveals the presence of God? This evidence shows not a difference, but the unity of divine power. How can there be a separation of power when the outcome of the work is the same for all?

¹⁰ What, then, is that fire? It is not a fire made from common twigs or the burning reeds of the woods, but a fire that refines good deeds like gold and consumes sins like stubble. This fire is undoubtedly the Holy Spirit, who is called both the fire and the light of God’s presence. As mentioned earlier: “The light of Your countenance has been sealed upon us, O Lord.” What is this sealed light, but the seal of the Spirit? Believing in Him, you were sealed with the Holy Spirit of promise.

¹¹ Just as there is a light from the divine countenance, fire also shines forth from the face of God, as it is written: “A fire shall burn in His sight.” The grace of judgment day shines beforehand, allowing forgiveness to reward the service of the saints. Oh, the great richness of the Scriptures, which no human genius can fully understand! This is the greatest proof of Divine Unity, for how many things are revealed in just these two verses!

Chapter 15 #

¹ We have said that the Father is Light, the Son is Light, and the Holy Spirit is Light. Let’s also understand that the Father is Life, the Son is Life, and the Holy Spirit is Life. John said: “That which was from the beginning, that which we have heard, seen with our eyes, and touched with our hands concerning the Word of Life; and the Life appeared, and we saw it, and testify, and declare to you that Life which was with the Father.” He mentioned both the Word of Life and Life to signify that both the Father and the Son are Life. For what is the Word of Life but the Word of God? By this phrase, both God and the Word of God are shown to be Life. And just as it is said the Word of Life, it is also said the Spirit of Life. Therefore, as the Word of Life is Life, so too, the Spirit of Life is Life.

² Understand now that just as the Father is the Fount of Life, many have also said that the Son is signified as the Fount of Life. Thus, it is said, “With You, Almighty God, Your Son is the Fount of Life.” This means that He is the Fount of the Holy Spirit, for the Spirit is Life, as the Lord says: “The words which I speak to you are Spirit and Life,” for where the Spirit is, there also is Life; and where Life is, there also is the Holy Spirit.

³ Many, however, believe that in this passage only the Father is signified as the Fount. But let them notice what the Scripture says: “With You is the Well of Life.” This means that the Son is with the Father; since the Word was with God, who was in the beginning and was with God.

⁴ But whether one understands the Source to be the Father or the Son in this context, we are certainly not referring to a fount of created water, but to the Fount of divine grace, that is, the Holy Spirit, for He is the living water. Therefore, the Lord said: “If you knew the gift of God, and who it is that says to you, ‘Give me a drink,’ you would have asked Him, and He would have given you living water.”

⁵ This was the water for which David’s soul thirsted. The deer longs for the fountain of these waters, not for the poison of serpents. For the water of the grace of the Spirit is living, purifying the inner parts of the mind, washing away every sin of the soul, and cleansing the transgressions of hidden faults.

Chapter 16 #

¹ To address any potential objections about the perceived insignificance of the Spirit and any resulting claims of differences in greatness, it’s important to clarify that while water might seem like a small part of a source, this analogy doesn’t fit when applied to the divine. To avoid misunderstandings based on earthly comparisons, consider that the Holy Spirit is also referred to as a River, as indicated in the scripture: “From his belly shall flow rivers of living water.” This was said about the Spirit, whom the believers were about to receive.

² So, the Holy Spirit is indeed the River, an abundant and eternal source that, according to Hebrew prophecy, flows from Jesus into the world. This is the great River foretold by Isaiah, which flows endlessly and never runs dry. It’s not just any river, but one of immense and overflowing greatness, as David described: “The stream of the river makes glad the city of God.”

³ The heavenly Jerusalem is not nourished by any earthly river, but rather by the Holy Spirit, who flows from the Source of Life. A mere sip of the Spirit satisfies us, and He abundantly moves among the celestial beings—Thrones, Dominions, Powers, Angels, and Archangels—by channeling the fullness of the Spirit’s seven virtues. Just as an overflowing river exceeds its banks, the Spirit surpasses all creation, bringing immense joy and greater sanctification to the heavenly realm of creatures by touching the often humble fields of our minds.

⁴ Don’t be troubled by the use of terms like “rivers” or “seven Spirits” in different places. The reference to the seven gifts of the Spirit—wisdom, understanding, counsel, strength, knowledge, godliness, and the fear of God—represents the fullness of all virtues. While the Spirit is one, these gifts are many channels through which His grace flows. Thus, the one River of the Spirit originates from the Source of Life, but manifests through these diverse gifts.

⁵ Don’t let the apparent differences between a “Fount” and a “River” distract you, as if they imply a real difference in essence. Divine Scripture is careful to avoid causing confusion due to the limitations of human language. Consider that a river springs from its source, yet remains of the same nature, brightness, and beauty as that source. Similarly, the Holy Spirit is of one substance, glory, and majesty with the Son of God and God the Father. To clarify, the key point is the unity in qualities, not differences in greatness. As Scripture confirms, Jesus said, “Whoever drinks of the water that I give him will become in him a well of water springing up to eternal life.” This well represents the grace of the Spirit, flowing from the living Source. Thus, the Holy Spirit is also the Source of eternal life.

⁶ From these words, you can see that the unity of divine greatness is emphasized, making it clear that even those who disagree cannot deny that Christ is a Fount, just as the Spirit is described as a Fount. Similarly, while the Spirit is called a river, the Father also says, “Behold, I come down upon you like a river of peace, and like a stream overflowing with the glory of the Gentiles.” It’s undeniable that the Son of God is the River of life from whom the streams of eternal life flow.

⁷ This water is good—it’s the grace of the Spirit. Who will give me this source of life? Let it spring up within me and let it flow over me, bringing eternal life. May this source overflow and stay with us, not drift away. As Wisdom says: “Drink from your own well and let your waters flow freely in your own streets.” How can I keep this water from running out or being lost? How can I protect my vessel so that it remains pure and does not leak the water of eternal life? Teach us, Lord Jesus, just as You taught Your apostles: “Don’t store up treasures on earth where they can be ruined by rust or moths or stolen by thieves.”

⁸ He suggests that the “thief” is the unclean spirit, who can’t penetrate those who live in the light of good deeds. However, if someone is caught in the darkness of earthly desires and pleasures, they can lose all their eternal virtue. That’s why the Lord says: “Store up treasures in heaven, where neither rust nor moth can destroy, and where thieves can’t break in and steal.” For where your treasure is, that’s where your heart will be also.

⁹ Our “rust” is wantonness, lust, and luxury, which tarnish the clarity of our minds with the grime of vice. Similarly, the “moth” is represented by heretics like Arius and Photinus, who tear apart the sacred garment of the Church with their heresies, attempting to divide the indivisible unity of divine power and gnawing away at the precious veil of faith with their sacrilegious attacks. If Arius has left his mark, the water spills; if Photinus has struck, it flows away. We are made of common clay and are easily drawn to vices. Yet, no one questions the potter, saying, “Why have You made me this way?” For even if our vessel is ordinary, one is made for honor and another for dishonor. Therefore, do not expose your inner faults, nor dig into vices and sins, lest it be said of you: “He opened a pit and dug it, but fell into the hole he had made.”

¹⁰ If you seek Jesus, abandon the broken cisterns. Christ often sat by a well, not by a pool. There, the Samaritan woman, who believed and wanted to draw water, found Him. Even if you arrive later in the day, not early in the morning but at the sixth hour, you will still find Jesus, weary from His journey. He is weary because He has long sought you, and your unbelief has tired Him. Yet, He is not upset if you come; He invites you to drink because He is ready to give. He doesn’t drink the water of a passing stream, but your salvation. He takes in your good intentions and the cup of His Passion, which atoned for your sins. By drinking His sacred blood, you can quench the thirst of this world.

¹¹ Abraham found God after he had dug the well. Isaac, walking by the well, received his wife, a symbol of the Church, who came to him. He was faithful by the well but not at the pool. Similarly, Rebecca found the one who sought her at the well. In contrast, the harlots washed themselves in the pool of Jezebel’s blood.