{"author":null,"backreferences":[{"context_html":"<p class=\"c006\">4. Some indeed of our predecessors have observed, that\r\nin the New Testament, whenever the Spirit is named without\r\nthat adjunct which denotes quality, the Holy Spirit is to be\r\nunderstood; as <i>e.g.</i> in the expression, “Now the fruit of the\r\nSpirit is love, joy, and peace;”<a id=\"r82\"></a><a class=\"c007 pginternal\" href=\"#f82\"><sup>[82]</sup></a> and, “Seeing ye began in\r\nthe Spirit, are ye now made perfect in the flesh?”<a id=\"r83\"></a><a class=\"c007 pginternal\" href=\"#f83\"><sup>[83]</sup></a> We\r\nare of opinion that this distinction may be observed in the\r\nOld Testament also, as when it is said, “He that giveth His\r\nSpirit to the people who are upon the earth, and Spirit to\r\nthem who walk thereon.”<a id=\"r84\"></a><a class=\"c007 pginternal\" href=\"#f84\"><sup>[84]</sup></a> For, without doubt, every one\r\nwho walks upon the earth (<i>i.e.</i> earthly and corporeal beings)\r\nis a partaker also of the Holy Spirit, receiving it from God.\r\nMy Hebrew master also used to say that those two seraphim\r\nin Isaiah, which are described as having each six wings, and\r\ncalling to one another, and saying, “Holy, holy, holy is the\r\nLord God of hosts,”<a id=\"r85\"></a><a class=\"c007 pginternal\" href=\"#f85\"><sup>[85]</sup></a> were to be understood of the only-begotten\r\nSon of God and of the Holy Spirit. And we\r\n<span class=\"pageno\" id=\"Page_36\">36</span>think that that expression also which occurs in the hymn of\r\nHabakkuk, “In the midst either of the two living things, or\r\nof the two lives, Thou wilt be known,”<a id=\"r86\"></a><a class=\"c007 pginternal\" href=\"#f86\"><sup>[86]</sup></a> ought to be understood\r\nof Christ and of the Holy Spirit. For all knowledge\r\nof the Father is obtained by revelation of the Son through\r\nthe Holy Spirit, so that both of these beings which, according\r\nto the prophet, are called either “living things” or “lives,”\r\nexist as the ground of the knowledge of God the Father.\r\nFor as it is said of the Son, that “no one knoweth the Father\r\nbut the Son, and he to whom the Son will reveal Him,”<a id=\"r87\"></a><a class=\"c007 pginternal\" href=\"#f87\"><sup>[87]</sup></a>\r\nthe same also is said by the apostle of the Holy Spirit, when\r\nhe declares, “God hath revealed them to us by His Holy\r\nSpirit; for the Spirit searcheth all things, even the deep\r\nthings of God;”<a id=\"r88\"></a><a class=\"c007 pginternal\" href=\"#f88\"><sup>[88]</sup></a> and again in the Gospel, when the\r\nSaviour, speaking of the divine and profounder parts of His\r\nteaching, which His disciples were not yet able to receive,\r\nthus addresses them: “I have yet many things to say unto\r\nyou, but ye cannot bear them now; but when the Holy\r\nSpirit, the Comforter, is come, He will teach you all things,\r\nand will bring all things to your remembrance, whatsoever I\r\nhave said unto you.”<a id=\"r89\"></a><a class=\"c007 pginternal\" href=\"#f89\"><sup>[89]</sup></a> We must understand, therefore, that\r\nas the Son, who alone knows the Father, reveals Him to\r\nwhom He will, so the Holy Spirit, who alone searches the\r\ndeep things of God, reveals God to whom He will: “For\r\nthe Spirit bloweth where He listeth.”<a id=\"r90\"></a><a class=\"c007 pginternal\" href=\"#f90\"><sup>[90]</sup></a> We are not, however,\r\nto suppose that the Spirit derives His knowledge through\r\nrevelation from the Son. For if the Holy Spirit knows the\r\nFather through the Son’s revelation, He passes from a state\r\nof ignorance into one of knowledge; but it is alike impious\r\nand foolish to confess the Holy Spirit, and yet to ascribe to\r\nHim ignorance. For even although something else existed\r\nbefore the Holy Spirit, it was not by progressive advancement\r\nthat He came to be the Holy Spirit; as if any one\r\nshould venture to say, that at the time when He was not yet\r\nthe Holy Spirit He was ignorant of the Father, but that\r\nafter He had received knowledge He was made the Holy\r\n<span class=\"pageno\" id=\"Page_37\">37</span>Spirit. For if this were the case, the Holy Spirit would\r\nnever be reckoned in the unity of the Trinity, <i>i.e.</i> along\r\nwith the unchangeable Father and His Son, unless He had\r\nalways been the Holy Spirit. When we use, indeed, such\r\nterms as “always” or “was,” or any other designation of\r\ntime, they are not to be taken absolutely, but with due\r\nallowance; for while the significations of these words relate\r\nto time, and those subjects of which we speak are spoken of\r\nby a stretch of language as existing in time, they nevertheless\r\nsurpass in their real nature all conception of the finite\r\nunderstanding.</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK I.","CHAPTER III. 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