“Let that be granted,” they reply, “but glory is not so absolutely due to the Spirit that we must exalt him in our doxologies.” From where, then, could we obtain demonstrations of the Spirit’s dignity, which surpasses understanding, if our opponents refuse to accept even his communion with the Father and the Son as evidence of his rank?
Still, we can attain some conception of the sublimity of his nature and the unapproachable greatness of his power by considering the meaning of his names, the magnitude of his works, and the good gifts he bestows on us—or rather, on all creation.
He is called Spirit, just as “God is Spirit,” and as Scripture speaks of “the breath of our nostrils, the Lord’s Anointed.” He is called holy, as the Father is holy and the Son is holy. Holiness comes to creatures from outside themselves; in the Spirit, holiness is the fulfillment of his own nature. For this reason he is not described as being sanctified, but as sanctifying.
He is called good, as the Father is good and the one begotten of the Good is good. In the Spirit, goodness belongs to his essence. He is called upright, as “the Lord is upright,” because he is truth and righteousness, having no deviation or inclination to either side because of the immutability of his substance.
He is called Paraclete, as is the Only-begotten, according to the Lord’s own words: “I will ask the Father, and he will give you another Paraclete.” Thus the Spirit bears names in common with Father and Son, receiving these titles from his natural and intimate relationship with them. From what other source could they come?
He is also called royal Spirit, Spirit of truth, and Spirit of wisdom. “The Spirit of God made me,” and God filled Bezalel with “a divine Spirit of wisdom, understanding, and knowledge.” These names are exalted and mighty, yet even they do not rise above his glory.
And what shall we say of his operations? Their majesty is beyond speech and their number beyond counting. How could we conceive what extends beyond the ages? What were his works before the creation we are able to comprehend? How great was the grace he gave to creation? What power will he exercise in the ages to come?
He existed; he existed before the ages; he existed together with the Father and the Son before the ages. Therefore, even if you could conceive something beyond the ages, you would still find the Spirit beyond it.
Turn to creation. The heavenly powers were established through the Spirit—“established” here meaning confirmed so that they would not fall away from the good. From the Spirit they receive their intimacy with God, their stability in goodness, and their continuance in blessedness.
Consider Christ’s coming: the Spirit goes before him. Consider the Incarnation: the Spirit is inseparable from it. Miracles and gifts of healing are through the Holy Spirit. Demons are cast out by the Spirit of God. The devil is brought to nothing by the Spirit’s presence. Forgiveness of sins is given through the Spirit: “You were washed, you were sanctified ... in the name of the Lord Jesus Christ and in the Spirit of our God.”
Through the Spirit we are brought into intimate relation with God: “God sent the Spirit of his Son into our hearts, crying, ‘Abba, Father.’” The resurrection of the dead is accomplished by the Spirit’s operation: “You send forth your Spirit, and they are created, and you renew the face of the earth.”
If “creation” here means the restoration of the departed to life, how mighty is the Spirit’s work, since he dispenses to us the life that follows the resurrection and attunes our souls to the spiritual life beyond. Or if it means the transformation into a better state of those who have fallen into sin during this life—as Scripture also speaks when Paul says, “If anyone is in Christ, there is a new creation”—then consider the renewal worked in us through the Spirit, the change from an earthly and fleshly life to heavenly citizenship. The thought lifts the soul to the highest admiration.
With all this before us, should we fear that the honor we give the Spirit will exceed proper bounds? Should we not rather fear that, even if we give him the highest names human thought can conceive and human speech can utter, our thoughts about him may still fall beneath his true dignity?
The Spirit speaks as the Lord speaks: “Get up and go with them without hesitation, because I have sent them.” Are these the words of an inferior or someone afraid to exercise authority? Again: “Set apart for me Barnabas and Saul for the work to which I have called them.” Does a slave speak in this way?
Isaiah also says, “The Lord God and his Spirit sent me,” and elsewhere, “The Spirit came down from the Lord and guided them.” Do not interpret this guidance as some lowly service. Scripture itself bears witness that guidance belongs to God: “You led your people like a flock,” “You who lead Joseph like a flock,” and, “He led them safely, and they were not afraid.” Therefore, when you hear that the Paraclete will come, remind you, and “guide you into all truth,” do not distort the meaning into one of servile ministry.
But someone says, “The Spirit intercedes for us. Therefore, just as the one who petitions is inferior to the one who grants the request, so the Spirit must be inferior in dignity to God.” Have you never heard the same thing said of the Only-begotten—that he “is at the right hand of God and intercedes for us”?
Do not let the Spirit’s presence in you—if indeed he is in you—or his condescension in teaching those who were blind and guiding us toward what is profitable become an occasion for losing a right and holy understanding of him. To make your benefactor’s loving-kindness the basis of ingratitude would be an extreme injustice.
“Do not grieve the Holy Spirit.” Listen also to Stephen, the firstfruits of the martyrs, rebuking the people for rebellion and disobedience: “You always resist the Holy Spirit.” Isaiah likewise says, “They rebelled and grieved his Holy Spirit; therefore he turned and became their enemy.” Elsewhere we read that the house of Jacob “provoked the Spirit of the Lord.” Do these sayings not indicate authoritative power?
I leave it to the judgment of the reader what conclusion should be drawn. When we hear such passages, should we think of the Spirit as an instrument, a subject, one ranked with creation and a fellow slave with us? Or should the mere whisper of such blasphemy be intolerable to devout ears?
Do you call the Spirit a servant? Scripture says, “The servant does not know what his master is doing.” Yet the Spirit knows the things of God, just as “the spirit of a person within him” knows the things of that person.