{"author":"Historical editor/translator (individual note author unspecified)","date_end":1887,"date_label":"1887 (historical English edition; transcription printing date uncertain)","date_start":1887,"edition_year":1887,"edition_year_basis":"Original NPNF Series I Volume III title, contents and copyright, 1887; physical transcription printing unknown; literal conflicting credits retained","id":"ws-library-full-note:beb88dca2e7ed480fb3d:cite_note-16","is_genuine_commentary_verified":false,"license_url":"https://en.wikisource.org/wiki/Wikisource:Reusing_Wikisource_content","public_import_allowed":true,"publication_location":"source-library","record_type":"editorial-footnote","references":[],"rights_approved":true,"section":"Chapter 20.—The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead.; original source section: Chapter 21, editorial note cite_note-16","semantic_kind_reviewed":false,"source_context":["29. As, therefore, the Father begat, the Son is begotten; so the Father sent, the Son was sent. But in like manner as He who begat and He who was begotten, so both He who sent and He who was sent, are one, since the Father and the Son are one. So also the Holy Spirit is one with them, since these three are one. For as to be born, in respect to the Son, means to be from the Father; so to be sent, in respect to the Son, means to be known to be from the Father. And as to be the gift of God in respect to the Holy Spirit, means to proceed from the Father; so to be sent, is to be known to proceed from the Father. Neither can we say that the Holy Spirit does not also proceed from the Son, for the same Spirit is not without reason said to be the Spirit both of the Father and of the Son. Nor do I see what else He intended to signify, when He breathed on the face of the disciples, and said, “Receive ye the Holy Ghost.” For that bodily breathing, proceeding from the body with the feeling of bodily touching, was not the substance of the Holy Spirit, but a declaration by a fitting sign, that the Holy Spirit proceeds not only from the Father, but also from the Son. For the veriest of madmen would not say, that it was one Spirit which He gave when He breathed on them, and another which He sent after His ascension. For the Spirit of God is one, the Spirit of the Father and of the Son, the Holy Spirit, who worketh all in all. But that He was given twice was certainly a significant economy, which we will discuss in its place, as far as the Lord may grant. That then which the Lord says,—“Whom I will send unto you from the Father,”—shows the Spirit to be both of the Father and of the Son; because, also, when He had said, “Whom the Father will send,” He added also, “in my name.” Yet He did not say, Whom the Father will send from me, as He said, “Whom I will send unto you from the Father,”—showing, namely, that the Father is the beginning (principium) of the whole divinity, or if it is better so expressed, deity. He, therefore, who proceeds from the Father and from the Son, is referred back to Him from whom the Son was born (natus). And that which the evangelist says, “For the Holy Ghost was not yet given, because that Jesus was not yet glorified;” how is this to be understood, unless because the special giving or sending of the Holy Spirit after the glorification of Christ was to be such as it had never been before? For it was not previously none at all, but it had not been such as this. For if the Holy Spirit was not given before, wherewith were the prophets who spoke filled? Whereas the Scripture plainly says, and shows in many places, that they spake by the Holy Spirit. Whereas, also, it is said of John the Baptist, “And he shall be filled with the Holy Ghost, even from his mother’s womb.” And his father Zacharias is found to have been filled with the Holy Ghost, so as to say such things of him. And Mary, too, was filled with the Holy Ghost, so as to foretell such things of the Lord, whom she was bearing in her womb. And Simeon and Anna were filled with the Holy Spirit, so as to acknowledge the greatness of the little child Christ. How, then, was “the Spirit not yet given, since Jesus was not yet glorified,” unless because that giving, or granting, or mission of the Holy Spirit was to have a certain speciality of its own in its very advent, such as never was before? For we read nowhere that men spoke in tongues which they did not know, through the Holy Spirit coming upon them; as happened then, when it was needful that His coming should be made plain by visible signs, in order to show that the whole world, and all nations constituted with different tongues, should believe in Christ through the gift of the Holy Spirit, to fulfill that which is sung in the Psalm, “There is no speech nor language where their voice is not heard; their sound is gone out through all the earth, and their words to the end of the world.”"],"source_library_url":"/library/beb88dca2e7ed480fb3d/#ws-library-full-note:beb88dca2e7ed480fb3d:cite_note-16","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_I/Volume_III/Doctrinal_Treatises_of_St._Augustin/On_the_Holy_Trinity/Book_IV/Chapter_21#cite_note-16","translator":"Arthur West Haddan (revision), William G. T. Shedd (revision and notes), Unnamed translator (Haddan's friend)","verification":{"proof_file":"raw/review/source-library-note-batch-0056/proof-records.jsonl","proof_file_sha256":"e0df170d421dcd73bd0a76f61768b09f25dd2e36668f01c873ba3f2300ffa8a2","proof_record_id":"ws-library-full-note:beb88dca2e7ed480fb3d:cite_note-16"},"verified":true,"work":"On the Holy Trinity","work_id":"ws-npnf1-3-augustine-doctrinal-9937e562a62706a6e8ad"}