744 THE REFORMATION IN FRENCH SWITZERLAND.
the account of creation,^ and a third, spiritual heaven of fire, the heaven of heavens, to which Paul was elevated (2 Cor. 12 : 2), in which God and Christ dwell, and which gives splendor to the angels. Christ has revealed the true heaven to us, which was unknown to the Jews.
All things are one in God, in Avhom they consist.^ There is one fundamental ground or principle and head of all things, and this is Jesus Christ our Lord.^
In the fifth book, Servetus discusses the doctrine of the Holy Spirit. He identifies him with the Word, from which he differs only in the form of existence. God is, figuratively speaking, the Father of the Spirit, as he is the Father of Wisdom and the Word. The Spirit is not a third metaphysical being, but the Spirit of God himself. To receive the Holy Spirit means to receive the anointing of God. The indwelling of the Spirit in us is the indwelling of God (1 Cor. 3:16; 6:19; 2 Cor. 6:16; Eph. 2:22). He who lies to the Holy Spirit lies to God (Acts 5:4). The Spirit is a modus, a form of divine existence. He is also called the Spirit of Christ and the Spirit of the Son (Gal. 4:6; Rom. 8:9; 1 Pet. 1:11). The human spirit is a spark of the Divine Spirit, an image of the Wisdom of God, created, yet similar. God breathes his Spirit into man in his birth, and again in regeneration.
In connection with this subject, Servetus goes into an investigation of the vital spirits in man, and gives a minute description of the lesser circulation of the blood, which, as we have seen, he first discovered.* He studied theology
^ D''S5tr, the dual. "Duos coelos ad literam accipimus aerium et aqueum," p. 157. He regards the Hebrew word as a contraction of DtT and D'la, and equivalent to " waters " (p. 155) ; while it is derived from ni2C', to be high.
^ " Omnia sunt unuin in Deo, in quo uno consistunt." Rest. 161.
^ " Clntcum est principium, unica verbi lux, lux omniformis, et caput omnium, lesus Christus dominus noster, principium creaturarum Dei." Rest. 162.
* Rest. 169 : " Ut vera totam animce et spiritus rationem habeas, lector, divinam hie philosophiam adjungam, quam facile intelligis, si in anatome fueris exercitatus," etc. See above, § 143, p. 724.
§ 147. THE THEOLOGICAL SYSTEM OF SERVETUS. 745
as a physician and surgeon, and studied medicine as a theologian.
He discusses also the procession of the Spirit, which he regards not as a metaphysical and eternal process, but as a historical manifestation, identical with the mission. Herein he differs from both the Greek and the Latin theories, but unjustly charges the Greeks (who distinguish the procession from the Father alone, and the mission from the Father and the Son) with error in denying the Filioque. The Spirit, he says, proceeds from the Father and the Son, and he proceeds from the Father through the Son, who is the proper fountain of the Spirit. But he dates this procession from the day of Pentecost. In the Old Testament the Holy Spirit was unknown, which he proves from John 7:39 and Acts 19 : 2 (but contrary to such passages as Ps. 51 : 13 ; 1 Sam. 10 : 6 ; 16 : 13 ; Isa. 11 : 2 ; 61 : 1 ; 1 Pet. 1 : 11). The spirit in the Old Testament was only a spirit of servitude and fear, not of adoption and love (Rom. 8:15; Gal. 4:6). Christ calls us friends and brethren (John 15 : 15 ; 20 : 17). The Jews knew only a sanctification of the flesh and external things, not of the spirit. The anointing we receive from Christ is the anointing of the Spirit (2 Cor. 1 : 21 ; 1 John 2:20, 27). The Holy Spirit becomes ours in regeneration. We are deified or made partakers of the divine nature by Christ.
3. Christopantheism.
The premises and conclusions of the speculations of Servetus are pantheistic. He adopts the conception of God as the all-embracing substance. "All is one and one is all, because all things are one in God, and God is the substance of all things." ^ " As the Word of God is essentially man, so the Spirit of God is essentially the spirit of man.
1 " Ultimo ex prcemissis comprobatur vetus ilia sententia, omnia esse unum, quia omnia sunt unum in Deo, in quo vno consistunt." Rest. 161.