Catholicity

Pneumatology

When the day of Pentecost came, they were all together in one place. Suddenly, a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.
Acts 2, 1-4

My Explications of the Patristic Texts

Tertullian (A.D. 213)
Against Praxeas, 9

“Always keep in mind the following statement: I believe in the rule of faith wherein I testify that the Father, the Son, and the Spirit are inseparable from each other. Let me explain this further. I affirm that the Father, the Son, and the Spirit are each individual entities, yet they are distinct. However, some misunderstand this and interpret it as suggesting a separation between the Father, the Son, and the Spirit. Fortunately, the Lord Himself refers to the Paraclete in a way that signifies not a division but a relationship within the Godhead. For instance, He says, ‘I will pray the Father, and He shall send you another Comforter… even the Spirit of truth,’ showing a distinction between the Paraclete and Himself, similar to the distinction between the Son and the Father. So, just as we believe in the Son’s distinction from the Father, we also believe in the distinct role of the Paraclete, demonstrating a third degree in the Paraclete. At the same time, we acknowledge a second degree in the Son, within the established order of the Divine plan.”

The text reflects Tertullian’s theological perspective on the nature of the Trinity, emphasizing the relationship and distinction between the Father, the Son, and the Holy Spirit. He asserts that while these three entities are distinct from one another, they are united in essence, meaning that they share the same divine nature and are coequal in their divinity.

Tertullian seeks to clarify a common misunderstanding: some people interpret the distinctions within the Trinity as suggesting a separation or hierarchy that diminishes the equality among the three persons of the Godhead. He counters this by pointing out that the relationships among the Father, the Son, and the Holy Spirit do not imply division but rather a profound unity in purpose and essence.

To illustrate his point, Tertullian references the teachings of Jesus, particularly the passage where Jesus speaks about the Paraclete (another term for the Holy Spirit). When Jesus indicates that He will pray to the Father to send the Holy Spirit, it underscores the distinct roles that each person of the Trinity plays. This distinction does not contradict their shared divinity but rather highlights their individual functions within the divine plan.

In summary, Tertullian emphasizes the importance of recognizing both the distinctions and the unity within the Trinity. He advocates for understanding the interplay of their roles—seeing the Son and the Spirit each as distinct yet fully God—within the broader context of the Christian faith. This perspective is foundational for understanding the Christian doctrine of the Trinity, which asserts that the three persons are distinct yet inseparably united in their divine essence.

Athanasius of Alexandria (A.D. 360)
Letter to Serapion of Thmuis, 1:20-21

“But if there is such coordination and unity within the Holy Triad, who can separate either the Son from the Father or the Spirit from the Son or from the Father himself? Who would be so audacious as to say that the Triad is unlike itself and diverse in nature, or that the Son is in essence foreign from the Father, or the Spirit alien from the Son? For as the Son, who is in the Father and the Father in him, is not a creature but pertains to the essence of the Father (for this you also profess to say), so also it is not lawful to rank with the creatures the Spirit who is in the Son, and the Son in him, nor to divide him from the Word and reduce the Triad to imperfection.”

The text attributed to Athanasius of Alexandria emphasizes the essential unity and interdependence of the Holy Trinity: the Father, the Son, and the Holy Spirit. Here’s a breakdown of the key themes and concepts in the passage.

Athanasius argues that within the Holy Trinity, there exists a perfect coordination and unity. This implies that the three persons (the Father, the Son, and the Holy Spirit) are not separate or distinct in their essence; rather, they are intrinsically linked and work in harmony. The assertion that no one can separate the persons of the Trinity highlights the belief that the Father, Son, and Holy Spirit cannot be distinguished as separate entities in terms of their divine essence. To suggest otherwise would be deemed audacious and incorrect.

Athanasius confronts the idea that there could be a difference in nature among the three persons, specifically dismissing the notion that the Son could be considered foreign or different in essence from the Father, or that the Spirit could be separate from the Son. This reinforces a strict monotheistic view that upholds the oneness of God in three persons.

The text highlights the belief that the Son (Jesus Christ) is not a created being but fully participates in the divine essence of the Father. This speaks against any view that might suggest a hierarchy or division within the Trinity where the Son is lesser than the Father. By affirming that the Holy Spirit is equally part of the divine essence and cannot be classified alongside creatures, Athanasius defends the Holy Spirit’s divinity and role within the Trinity. The statement underlines the interrelationship of the Spirit with the Son, stressing their indivisible nature.

The final part of the text argues against any attempts to reduce the Trinity to a flawed or imperfect understanding. By maintaining the distinct yet united nature of the Triad, Athanasius defends the church’s theological position that God is perfect and complete in His triune nature.

Overall, Athanasius’s text serves to articulate and defend key Christian doctrines regarding the nature of God, particularly in response to heresies that sought to separate or diminish the identity and equality of the Father, Son, and Holy Spirit.

Basil the Great (A.D. 376)
To Amphilochius, Epistle 236:6

“The Godhead is common, while the fatherhood is particular. Therefore, we must combine the two and say, ‘I believe in God the Father.’ Similarly, in the confession of the Son, we must combine the particular with the common and say, ‘I believe in God the Son.’ In the case of the Holy Ghost, our expression must conform to the appellation and say, ‘In God the Holy Ghost.’ As a result, the unity is preserved by the confession of the one Godhead. At the same time, the distinction of the individual properties in each person is acknowledged by the confession of the unique properties of the Persons.”

The text by Basil the Great addresses the theological understanding of the Trinity in Christianity, emphasizing both the unity of God and the distinctiveness of each Person within the Godhead.

Basil differentiates between the “common” aspect of the Godhead and the “particular” aspect of the Father, Son, and Holy Spirit. The Godhead refers to the divine essence that is shared among the three Persons—Father, Son, and Holy Spirit. However, each Person also has unique characteristics and roles that set them apart.

When Basil discusses belief and confession, he highlights the importance of articulating these truths correctly. When expressing faith in God, we must acknowledge both the unity of God (as one God) and the distinct roles of the Father, Son, and Holy Spirit. For instance, saying “I believe in God the Father” recognizes the Fatherhood as a specific role within the divine nature, while still affirming the oneness of God.

The crux of Basil’s argument is the idea that while Christians believe in one God (maintaining the unity of the Godhead), they must also confess the unique properties of each Person (Father, Son, Holy Spirit). This dual acknowledgment ensures that both the unity of God and the distinct roles and characteristics of each Person in the Trinity are respected and maintained.

Basil’s formulation has significant implications for Christian doctrine, as it lays out a basis for understanding the relationship between the Persons of the Trinity and reinforces the concept of the Trinity as a unified yet multifaceted entity.

In short, Basil the Great invites believers to articulate their faith in a way that honors both the singularity of God’s essence and the individuality of each Person in the Trinity, striking a crucial balance that has been foundational in Christian theology.

Ambrose of Milan (A.D. 381)
On the Holy Spirit, 3:11, 879

“Let’s consider whether the prophet’s words indicate that we should worship the earth that the Lord Jesus took on when He assumed flesh. The term ‘foot-stool’ refers to the earth, while ‘earth’ refers to the Flesh of Christ, which we also worship in the Eucharist today. As mentioned earlier, the apostles worshipped this Flesh in the Lord Jesus. Christ is undivided and is one; when He is worshipped as the Son of God, it does not deny that He was born of the Virgin. Since the mystery of the Incarnation is to be worshipped. The Incarnation is the work of the Spirit, as it is written, ‘The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, and that Holy Thing Which shall be born of thee shall be called the Son of God,’ undoubtedly, the Holy Spirit is also to be worshipped, as the One born of the Holy Spirit in the flesh is worshipped.”

The text is a reflection on the theological significance of the Incarnation—the moment when Jesus Christ, recognized as the Son of God, took on human flesh. Ambrose of Milan articulates the complex relationship between Jesus’ divinity and humanity, emphasizing that both aspects are essential to Christian worship.

Ambrose starts by contemplating whether worship should be directed towards the earth that Jesus became part of during His Incarnation. He uses the term “foot-stool” to signify the earth, which in this context links to the physical existence of Christ’s body. He underscores that the earth and the flesh of Christ are interconnected in the act of worship, particularly through the Eucharist, where believers partake in the body of Christ.

He stresses the undivided and singular nature of Christ—He is both fully divine and fully human. This unity implies that worshiping Him as the Son of God does not negate His humanity, including His birth from the Virgin Mary. This is crucial in Christian doctrine, as it supports the belief in Jesus’ complete identity as both God and man.

The text highlights the mystery of the Incarnation as something sacred that warrants worship. Ambrose points out that the Incarnation was enacted through the Holy Spirit, who played a pivotal role in the conception of Jesus. He quotes scriptural references to support this view, adding authority to his argument.

Finally, Ambrose brings attention to the Holy Spirit’s significance in the Incarnation. He implies that if Christ, who is born of the Holy Spirit, is worthy of worship, then the Holy Spirit, too, deserves worship. This reflects the interconnectedness of the Trinity—Father, Son, and Holy Spirit—each aspect being integral to the Christian faith.

Overall, Ambrose’s teachings invite believers to appreciate the profound mystery of Christ’s nature and the importance of worship in understanding this mystery, maintaining a balance between acknowledging the flesh and recognizing the divine.

Gregory of Nazianzen (A.D. 383)
Oration – On the Holy Spirit, 9-10

“The distinction between the Father, the Son, and the Holy Spirit is not due to any deficiency or subjection of Essence, but rather to being Unbegotten, Begotten, or Proceeding. This is why the First is called the Father, the Second is called the Son, and the Third is called the Holy Ghost. This preserves the distinction of the Three Persons within the one nature and dignity of the Godhead. The Son is not the Father, but He is what the Father is, and the Spirit is not the Son, but He is what the Son is. The Three are One in Godhead, and the One has Three properties. So, the Unity is not Sabellian, nor does the Trinity promote an evil distinction. The Spirit is God and Consubstantial because He is God.”

The text discusses the theological understanding of the Holy Trinity as articulated by Gregory of Nazianzen, an important theologian in early Christianity. He emphasizes that the distinctions among the Father, Son, and Holy Spirit are not based on any limitations in their essence or hierarchy, but rather on their roles within the Godhead.

Gregory explains that the Father, Son, and Holy Spirit have different attributes—Unbegotten (the Father), Begotten (the Son), and Proceeding (the Holy Spirit). This means that while they are distinct in their personhood and roles, they share the same divine essence.

By stating that the Three Persons are one in nature and dignity, Gregory underscores the concept of unity in the Trinity. This unity is not a blending of identities (which might suggest a Sabellian view that merges the three into one) but rather a coexistence that allows each Person to maintain their unique attributes.

The passage asserts that the Son is not the Father, but is like the Father in essence, and similarly, the Holy Spirit is distinct from the Son yet shares the same divine qualities. This idea of consubstantiality means that all three Persons are fully God, sharing the same divine essence without any inferior qualities.

The text also addresses potential misconceptions about the Trinity. It rejects Sabellianism, which conflates the three Persons into one manifestation, and clarifies that the distinctions do not create an imbalance or “evil” disparity among them. Instead, Gregory posits that all three are equally divine and deserving of reverence.

In summary, Gregory of Nazianzen’s explanation of the Trinity seeks to reconcile the complexities of divine relationships within the one Godhead, affirming both the unity and distinctiveness of the Father, Son, and Holy Spirit without compromising their full divinity.

Augustine of Hippo (A.D. 416)
On the Trinity, 8 Pref

“We have said elsewhere that those things are predicated especially in the Trinity as belonging severally to each person, which are predicated relatively to one another, such as Father and Son, and the gift of both, the Holy Spirit. The Father is not the Trinity, nor the Son the Trinity, nor the gift of the Trinity. But whenever each is singly spoken of in respect to themselves, then they are not spoken of as three in the plural number, but one, the Trinity itself, as the Father is God, the Son is God, and the Holy Spirit is God; the Father is good, the Son is good, and the Holy Spirit is good; and the Father is omnipotent, the Son is omnipotent, and the Holy Spirit is omnipotent. Yet there are neither three Gods, nor three goods, nor three omnipotents, but one God, good, omnipotent, the Trinity itself; and whatsoever else is said of them not relatively in respect to each other, but individually in respect to themselves. For they are thus spoken of according to essence, since in them to be is the same as to be great, as to be good, as to be wise, and whatever else is said of each person individually therein, or of the Trinity itself, in respect to themselves. And that, therefore, they are called three persons, or three substances, not so that any difference of essence may be understood, but that we may be able to answer by some one word, should anyone ask what three, or what three things? And that there is such great equality in that Trinity, that not only the Father is not greater than the Son, as regards divinity, but neither are the Father and Son together greater than the Holy Spirit; nor is each individual person, whichever it may be of the three, less than the Trinity itself.”

The text discusses the Christian doctrine of the Trinity, which posits that there is one God in three distinct persons: the Father, the Son, and the Holy Spirit. Here’s a breakdown of the main points.

Augustine emphasizes that while the Father, Son, and Holy Spirit have their individual roles and relationships, they are not merely separate entities. Each person of the Trinity is referred to in a relational context (e.g., Father and Son) but also possesses a shared essence.

The author asserts that although we can speak of the Father, Son, and Holy Spirit individually, they are fundamentally one in essence. Each person is fully God, but none can be regarded as the entirety of the Trinity alone. When it comes to their divine attributes like goodness and omnipotence, they are not three separate gods but rather one God manifested in three persons.

Importantly, Augustine states that there is perfect equality among the three persons of the Trinity. None is greater or lesser in terms of divinity. This equality ensures that the Father does not surpass the Son, nor does the combination of the two exceed the Holy Spirit. Each person is complete and equal within the Trinity.

The reference to the three persons or substances is merely a means to communicate and categorize our understanding. The terminology allows for a concise way to answer questions about the nature of God without implying any hierarchical difference in essence or power among the persons. Augustine concludes that whatever qualities or attributes are ascribed to one person of the Trinity can be equally applied to the others, individually or collectively, without suggesting a division in their essence.

Overall, this exposition articulates a nuanced understanding of the Trinity that maintains both the uniqueness of each person and their unified nature, emphasizing their shared divinity and equality.

I have many things to say to you, but you cannot bear them now. When the Spirit of truth comes,
he will guide you into all the truth; for he will not speak on his own authority, but whatever
he hears, he will speak, and he will declare to you the things that are to come.
John 16, 12-13 22

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