Chapter XXII.
Establishment of the natural communion of the Spirit from His being, equally with the Father and the Son, unapproachable in thought. [1167]
53. Moreover the surpassing excellence of the nature of the Spirit is to be learned not only from His having the same title as the Father and the Son, and sharing in their operations, but also from His being, like the Father and the Son, unapproachable in thought. For what our Lord says of the Father as being above and beyond human conception, and what He says of the Son, this same language He uses also of the Holy Ghost. "O righteous Father," He says, "the world hath not known Thee," [1168] meaning here by the world not the complex whole compounded of heaven and earth, but this life of ours subject to death, [1169] and exposed to innumerable vicissitudes. And when discoursing of Himself He says, "Yet a little while and the world seeth me no more, but ye see me;" [1170] again in this passage, applying the word world to those who being bound down by this material and carnal life, and beholding [1171] the truth by material sight alone, [1172] were ordained, through their unbelief in the resurrection, to see our Lord no more with the eyes of the heart. And He said the same concerning the Spirit. "The Spirit of truth," He says, "whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him, for He dwelleth with you." [1173] For the carnal man, who has never trained his mind to contemplation, [1174] but rather keeps it buried deep in lust of the flesh, [1175] as in mud, is powerless to look up to the spiritual light of the truth. And so the world, that is life enslaved by the affections of the flesh, can no more receive the grace of the Spirit than a weak eye the light of a sunbeam. But the Lord, who by His teaching bore witness to purity of life, gives to His disciples the power of now both beholding and contemplating the Spirit. For "now," He says, "Ye are clean through the word which I have spoken unto you," [1176] wherefore "the world cannot receive Him, because it seeth Him not,...but ye know Him; for he dwelleth with you." [1177] And so says Isaiah;--"He that spread forth the earth and that which cometh out of it; he that giveth breath unto the people upon it, and Spirit to them that trample on it" [1178] ; for they that trample down earthly things and rise above them are borne witness to as worthy of the gift of the Holy Ghost. What then ought to be thought of Him whom the world cannot receive, and Whom saints alone can contemplate through pureness of heart? What kind of honours can be deemed adequate to Him?
[1167] pros theorian dusephikton. The Benedictine Latin is "incomprehensibilis," but this is rather akataleptos. The "incomprehensible" of the Ath. Creed is "immensus."
[1168] John xvii. 25.
[1169] epikeros. The force of the word as applied to this life is illustrated by the 61st Epigram of Callimachus: Tis xenos, o nauege; Deontichos enthade nekron heuren ep' aigialois, chose de tode tapho dakrusas epikeron eon bion; oude gar autos hesuchos, aithui& 219;s d' isa thalassoporei .
[1170] John xiv. 19.
[1171] epiblepontas , the reading of the Viennese ms. vulgo epitrepontas.
[1172] monois ophthalmois.
[1173] John xiv. 17.
[1174] agumnaston echon ton noun. cf. Heb. v. 14.
[1175] to phronemati tes sarkos. cf. Rom. viii. 6 to gar phronema tes sarkos thanatos.
[1176] John xv. 3.
[1177] John xiv. 17.
[1178] Is. xlii. 5, LXX. patousin auten. So St. Basil's argument requires us to translate the lxx. The "walk therein" of A.V. would not bear out his meaning. For this use of patein, cf. Soph., Ant. 745. ou gar sebeis timas ge tas theon paton. So in the vulgate we read "et spiritum calcantibus eam,"--calcare bearing the sense of "trample on," as in Juvenal, Sat. x. 86, "calcemus Cæsaris hostem." The Hebrew bears no such meaning.
Chapter XXIII.
The glorifying of the enumeration of His attributes.
54. [1179] Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius [1180] was not at one and the same moment with Philip; [1181] nor yet did the angel who spoke with Zacharias from the altar at the same time occupy his own post in heaven. But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, [1182] and to have been at the prison with Jeremiah, [1183] and with Ezekiel at the Chebar. [1184] For the Spirit of the Lord filleth the world, [1185] and "whither shall I go from thy spirit? or whither shall I flee from thy presence?" [1186] And, in the words of the Prophet, "For I am with you, saith the Lord...and my spirit remaineth among you." [1187] But what nature is it becoming to assign to Him who is omnipresent, and exists together with God? The nature which is all-embracing, or one which is confined to particular places, like that which our argument shews the nature of angels to be? No one would so say. Shall we not then highly exalt Him who is in His nature divine, in His greatness infinite, in His operations powerful, in the blessings He confers, good? Shall we not give Him glory? And I understand glory to mean nothing else than the enumeration of the wonders which are His own. It follows then that either we are forbidden by our antagonists even to mention the good things which flow to us from Him. or on the other hand that the mere recapitulation of His attributes is the fullest possible attribution of glory. For not even in the case of the God and Father of our Lord Jesus Christ and of the Only begotten Son, are we capable of giving Them glory otherwise than by recounting, to the extent of our powers, all the wonders that belong to Them.
[1179] Here the Benedictine Editors begin Chapter xxiii., remarking that they do so "cum plures mss. codices. tum ipsam sermonis seriem et continuationem secuti. Liquet enim hic Basilium ad aliud argumentum transire." Another division of the text makes Chapter XXIII. begin with the words "But I do not mean by glory."
[1180] Acts x. 3.
[1181] Acts viii. 26.
[1182] Bel and the Dragon 34.
[1183] Jer. xx. 2, LXX. eis ton katar& 191;akten hos en en pule. Katar& 191;aktes ton pulon occurs in Dion. Halic. viii. 67, in the same sense as the Latin cataracta (Livy xxvii. 27) a portcullis. The Vulgate has in nervum, which may either be gyve or gaol. The Hebrew="stocks", as in A.V. and R.V. katar& 191;aktes in the text of Basil and the lxx. may be assumed to mean prison, from the notion of the barred grating over the door. cf. Ducange s.v. cataracta.
[1184] Ez. i. 1.
[1185] Wis. i. 7.
[1186] Ps. xxxix. 7.
[1187] Hag. ii. 4, 5.