{"author":"Historical editor/translator (individual note author unspecified)","date_end":1895,"date_label":"1895 (historical English edition; transcription printing date uncertain)","date_start":1895,"edition_year":1895,"edition_year_basis":"Original NPNF Series II Volume VIII title and copyright, 1895; transcription physical printing year unknown","id":"ws-library-full-note:ae699bae5899464e3bdb:cite_note-13","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 XXIX.; original source section: Chapter 29, editorial note cite_note-13","semantic_kind_reviewed":false,"source_context":["72. There is the famous Irenæus, and Clement of Rome; Dionysius of Rome, and, strange to say, Dionysius of Alexandria, in his second Letter to his namesake, on “Conviction and Defence,” so concludes. I will give you his very words. “Following all these, we, too, since we have received from the presbyters who were before us a form and rule, offering thanksgiving in the same terms with them, thus conclude our Letter to you. To God the Father and the Son our Lord Jesus Christ, with the Holy Ghost, glory and might for ever and ever; amen.” And no one can say that this passage has been altered. He would not have so persistently stated that he had received a form and rule if he had said “in the Spirit.” For of this phrase the use is abundant: it was the use of “with” which required defence. Dionysius moreover in the middle of his treatise thus writes in opposition to the Sabellians, “If by the hypostases being three they say that they are divided, there are three, though they like it not. Else let them destroy the divine Trinity altogether.” And again: “most divine on this account after the Unity is the Trinity.” Clement, in more primitive fashion, writes, “God lives, and the Lord Jesus Christ, and the Holy Ghost.” And now let us hear how Irenæus, who lived near the times of the Apostles, mentions the Spirit in his work “Against the Heresies.” “The Apostle rightly calls carnal them that are unbridled and carried away to their own desires, having no desire for the Holy Spirit,” and in another passage Irenæus says, “The Apostle exclaimed that flesh and blood cannot inherit the kingdom of the heavens lest we, being without share in the divine Spirit, fall short of the kingdom of the heavens.” If any one thinks Eusebius of Palestine worthy of credit on account of his wide experience, I point further to the very words he uses in discussing questions concerning the polygamy of the ancients. Stirring up himself to his work, he writes “invoking the holy God of the Prophets, the Author of light, through our Saviour Jesus Christ, with the Holy Spirit.”"],"source_library_url":"/library/ae699bae5899464e3bdb/#ws-library-full-note:ae699bae5899464e3bdb:cite_note-13","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_VIII/De_Spiritu_Sancto/Chapter_29#cite_note-13","translator":"Blomfield Jackson (translator and notes), Charles Hole (proof revision and suggestions)","verification":{"proof_file":"raw/review/source-library-note-batch-0056/proof-records.jsonl","proof_file_sha256":"e0df170d421dcd73bd0a76f61768b09f25dd2e36668f01c873ba3f2300ffa8a2","proof_record_id":"ws-library-full-note:ae699bae5899464e3bdb:cite_note-13"},"verified":true,"work":"De Spiritu Sancto","work_id":"ws-npnf2-8-basil-selection-ae699bae5899464e3bdb"}