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De Principiis
Origen of Alexandria
Book 1 · Chapter 3 About this work Origen’s systematic exploration of God, Christ, spiritual beings, creation, Scripture, freedom, and restoration, preserved largely through a Latin translation whose handling of the Greek original remains debated.
Author Origen of Alexandria
Date c. AD 220–230
Origin Alexandria
Genre Theological Treatise The title follows common modern usage; the surviving Latin translation complicates reconstruction of Origen’s exact wording.
Chapter III.—On the Holy Spirit. Section 1 1 . The next point is to investigate as
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briefly
as
possible
the
subject
of
the
Holy
Spirit
.
All
who
perceive
,
in
whatever
manner
,
the
existence
of
Providence
,
confess
that
God
,
who
created
and
disposed
all
things
,
is
unbegotten
,
and
recognise
Him
as
the
parent
of
the
universe
.
Now
,
that
to
Him
belongs
a
Son
,
is
a
statement
not
made
by
us
only
;
although
it
may
seem
a
sufficiently
marvellous
and
incredible
assertion
to
those
who
have
a
reputation
as
philosophers
among
Greeks
and
Barbarians
,
by
some
of
whom
,
however
,
an
idea
of
His
existence
seems
to
have
been
entertained
,
in
their
acknowledging
that
all
things
were
created
by
the
word
or
reason
of
God
.
We
,
however
,
in
conformity
with
our
belief
in
that
doctrine
,
which
we
assuredly
hold
to
be
divinely
inspired
,
believe
that
it
is
possible
in
no
other
way
to
explain
and
bring
within
the
reach
of
human
knowledge
this
higher
and
diviner
reason
as
the
Son
of
God
,
than
by
means
of
those
Scriptures
alone
which
were
inspired
by
the
Holy
Spirit
,
i
.
e
.
,
the
Gospels
and
Epistles
,
and
the
law
and
the
prophets
,
according
to
the
declaration
of
Christ
Himself
.
Of
the
existence
of
the
Holy
Spirit
no
one
indeed
could
entertain
any
suspicion
,
save
those
who
were
familiar
with
the
law
and
the
prophets
,
or
those
who
profess
a
belief
in
Christ
.
For
although
no
one
is
able
to
speak
with
certainty
of
God
the
Father
,
it
is
nevertheless
possible
for
some
knowledge
of
Him
to
be
gained
by
means
of
the
visible
creation
and
the
natural
feelings
of
the
human
mind
;
and
it
is
possible
,
moreover
,
for
such
knowledge
to
be
confined
from
the
sacred
Scriptures
.
But
with
respect
to
the
Son
of
God
,
although
no
one
knoweth
the
Son
save
the
Father
,
yet
it
is
from
sacred
Scripture
also
that
the
human
mind
is
taught
how
to
think
of
the
Son
;
and
that
not
only
from
the
New
,
but
also
from
the
Old
Testament
,
by
means
of
those
things
which
,
although
done
by
the
saints
,
are
figuratively
referred
to
Christ
,
and
from
which
both
His
divine
nature
,
and
that
human
nature
which
was
assumed
by
Him
,
may
be
discovered
.
Section 2 2 . Now , what the Holy Spirit is , we are taught in many passages of Scripture , as by David in the fifty - first Psalm , when he says , “ And take not Thy Holy Spirit from me ; ” and by Daniel , where it is said , “ The Holy Spirit which is in thee . ” And in the New Testament we have abundant testimonies , as when the Holy Spirit is described as having descended upon Christ , and when the Lord breathed upon His apostles after His resurrection , saying , “ Receive the Holy Spirit ; ” and the saying of the angel to Mary , “ The Holy Spirit will come upon thee ; ” the declaration by Paul , that no one can call Jesus Lord , save by the Holy Spirit . In the Acts of the Apostles , the Holy Spirit was given by the imposition of the apostles ’ hands in baptism . From all which we learn that the person of the Holy Spirit was of such authority and dignity , that saving baptism was not complete except by the authority of the most excellent Trinity of them all , i . e . , by the naming of Father , Son , and Holy Spirit , and by joining to the unbegotten God the Father , and to His only - begotten Son , the name also of the Holy Spirit . Who , then , is not amazed at the exceeding majesty of the Holy Spirit , when he hears that he who speaks a word against the Son of man may hope for forgiveness ; but that he who is guilty of blasphemy against the Holy Spirit has not forgiveness , either in the present world or in that which is to come !
Section 3 3 . That all things were created by God , and that there is no creature which exists but has derived from Him its being , is established from many declarations of Scripture ; those assertions being refuted and rejected which are falsely alleged by some respecting the existence either of a matter co - eternal with God , or of unbegotten souls , in which they would have it that God implanted not so much the power of existence , as equality and order . For even in that little treatise called The Pastor or Angel of Repentance , composed by Hermas , we have the following : “ First of all , believe that there is one God who created and arranged all things ; who , when nothing formerly existed , caused all things to be ; who Himself contains all things , but Himself is contained by none . ” And in the book of Enoch also we have similar descriptions . But up to the present time we have been able to find no statement in holy Scripture in which the Holy Spirit could be said to be made or created , not even in the way in which we have shown above that the divine wisdom is spoken of by Solomon , or in which those expressions which we have discussed are to be understood of the life , or the word , or the other appellations of the Son of God . The Spirit of God , therefore , which was borne upon the waters , as is written in the beginning of the creation of the world , is , I am of opinion , no other than the Holy Spirit , so far as I can understand ; as indeed we have shown in our exposition of the passages themselves , not according to the historical , but according to the spiritual method of interpretation .
Section 4 4 . Some indeed of our predecessors have observed , that in the New Testament , whenever the Spirit is named without that adjunct which denotes quality , the Holy Spirit is to be understood ; as e . g . , in the expression , “ Now the fruit of the Spirit is love , joy , and peace ; ” and , “ Seeing ye began in the Spirit , are ye now made perfect in the flesh ? ” We are of opinion that this distinction may be observed in the Old Testament also , as when it is said , “ He that giveth His Spirit to the people who are upon the earth , and Spirit to them who walk thereon . ” For , without doubt , every one who walks upon the earth ( i . e . , earthly and corporeal beings ) is a partaker also of the Holy Spirit , receiving it from God . My Hebrew master also used to say that those two seraphim in Isaiah , which are described as having each six wings , and calling to one another , and saying , “ Holy , holy , holy , is the Lord God of hosts , ” were to be understood of the only - begotten Son of God and of the Holy Spirit . And we think that that expression also which occurs in the hymn of Habakkuk , “ In the midst either of the two living things , or of the two lives , Thou wilt be known , ” ought to be understood of Christ and of the Holy Spirit . For all knowledge of the Father is obtained by revelation of the Son through the Holy Spirit , so that both of these beings which , according to the prophet , are called either “ living things ” or “ lives , ” exist as the ground of the knowledge of God the Father . For as it is said of the Son , that “ no one knoweth the Father but the Son , and he to whom the Son will reveal Him , ” the same also is said by the apostle of the Holy Spirit , when He declares , “ God hath revealed them to us by His Holy Spirit ; for the Spirit searcheth all things , even the deep things of God ; ” and again in the Gospel , when the Saviour , speaking of the divine and profounder parts of His teaching , which His disciples were not yet able to receive , thus addresses them : “ I have yet many things to say unto you , but ye cannot bear them now ; but when the Holy Spirit , the Comforter , is come , He will teach you all things , and will bring all things to your remembrance , whatsoever I have said unto you . ” We must understand , therefore , that as the Son , who alone knows the Father , reveals Him to whom He will , so the Holy Spirit , who alone searches the deep things of God , reveals God to whom He will : “ For the Spirit bloweth where He listeth . ” We are not , however , to suppose that the Spirit derives His knowledge through revelation from the Son . For if the Holy Spirit knows the Father through the Son’s revelation , He passes from a state of ignorance into one of knowledge ; but it is alike impious and foolish to confess the Holy Spirit , and yet to ascribe to Him ignorance . For even although something else existed before the Holy Spirit , it was not by progressive advancement that He came to be the Holy Spirit ; as if any one should venture to say , that at the time when He was not yet the Holy Spirit He was ignorant of the Father , but that after He had received knowledge He was made the Holy Spirit . For if this were the case , the Holy Spirit would never be reckoned in the Unity of the Trinity , i . e . , along with the unchangeable Father and His Son , unless He had always been the Holy Spirit . When we use , indeed , such terms as “ always ” or “ was , ” or any other designation of time , they are not to be taken absolutely , but with due allowance ; for while the significations of these words relate to time , and those subjects of which we speak are spoken of by a stretch of language as existing in time , they nevertheless surpass in their real nature all conception of the finite understanding .
Section 5 5 . Nevertheless it seems proper to inquire what is the reason why he who is regenerated by God unto salvation has to do both with Father and Son and Holy Spirit , and does not obtain salvation unless with the co - operation of the entire Trinity ; and why it is impossible to become partaker of the Father or the Son without the Holy Spirit . And in discussing these subjects , it will undoubtedly be necessary to describe the special working of the Holy Spirit , and of the Father and the Son . I am of opinion , then , that the working of the Father and of the Son takes place as well in saints as in sinners , in rational beings and in dumb animals ; nay , even in those things which are without life , and in all things universally which exist ; but that the operation of the Holy Spirit does not take place at all in those things which are without life , or in those which , although living , are yet dumb ; nay , is not found even in those who are endued indeed with reason , but are engaged in evil courses , and not at all converted to a better life . In those persons alone do I think that the operation of the Holy Spirit takes place , who are already turning to a better life , and walking along the way which leads to Jesus Christ , i . e . , who are engaged in the performance of good actions , and who abide in God .
Section 6 6 . That the working of the Father and the Son operates both in saints and in sinners , is manifest from this , that all who are rational beings are partakers of the word , i . e . , of reason , and by this means bear certain seeds , implanted within them , of wisdom and justice , which is Christ . Now , in Him who truly exists , and who said by Moses , “ I Am Who I Am , ” all things , whatever they are , participate ; which participation in God the Father is shared both by just men and sinners , by rational and irrational beings , and by all things universally which exist . The Apostle Paul also shows truly that all have a share in Christ , when he says , “ Say not in thine heart , Who shall ascend into heaven ? ( i . e . , to bring Christ down from above ; ) or who shall descend into the deep ? ( that is , to bring up Christ again from the dead . ) But what saith the Scripture ? The word is nigh thee , even in thy mouth , and in thy heart . ” By which he means that Christ is in the heart of all , in respect of His being the word or reason , by participating in which they are rational beings . That declaration also in the Gospel , “ If I had not come and spoken unto them , they had not had sin ; but now they have no excuse for their sin , ” renders it manifest and patent to all who have a rational knowledge of how long a time man is without sin , and from what period he is liable to it , how , by participating in the word or reason , men are said to have sinned , viz . , from the time they are made capable of understanding and knowledge , when the reason implanted within has suggested to them the difference between good and evil ; and after they have already begun to know what evil is , they are made liable to sin , if they commit it . And this is the meaning of the expression , that “ men have no excuse for their sin , ” viz . , that , from the time the divine word or reason has begun to show them internally the difference between good and evil , they ought to avoid and guard against that which is wicked : “ For to him who knoweth to do good , and doeth it not , to him it is sin . ” Moreover , that all men are not without communion with God , is taught in the Gospel thus , by the Saviour’s words : “ The kingdom of God cometh not with observation ; neither shall they say , Lo here ! or , lo there ! but the kingdom of God is within you . ” But here we must see whether this does not bear the same meaning with the expression in Genesis : “ And He breathed into his face the breath of life , and man became a living soul . ” For if this be understood as applying generally to all men , then all men have a share in God .
Section 7 7 . But if this is to be understood as spoken of the Spirit of God , since Adam also is found to have prophesied of some things , it may be taken not as of general application , but as confined to those who are saints . Finally , also , at the time of the flood , when all flesh had corrupted their way before God , it is recorded that God spoke thus , as of undeserving men and sinners : “ My Spirit shall not abide with those men for ever , because they are flesh . ” By which , it is clearly shown that the Spirit of God is taken away from all who are unworthy . In the Psalms also it is written : “ Thou wilt take away their spirit , and they will die , and return to their earth . Thou wilt send forth Thy Spirit , and they shall be created , and Thou wilt renew the face of the earth ; ” which is manifestly intended of the Holy Spirit , who , after sinners and unworthy persons have been taken away and destroyed , creates for Himself a new people , and renews the face of the earth , when , laying aside , through the grace of the Spirit , the old man with his deeds , they begin to walk in newness of life . And therefore the expression is competently applied to the Holy Spirit , because He will take up His dwelling , not in all men , nor in those who are flesh , but in those whose land has been renewed . Lastly , for this reason was the grace and revelation of the Holy Spirit bestowed by the imposition of the apostles ’ hands after baptism . Our Saviour also , after the resurrection , when old things had already passed away , and all things had become new , Himself a new man , and the first - born from the dead , His apostles also being renewed by faith in His resurrection , says , “ Receive the Holy Spirit . ” This is doubtless what the Lord the Saviour meant to convey in the Gospel , when He said that new wine cannot be put into old bottles , but commanded that the bottles should be made new , i . e . , that men should walk in newness of life , that they might receive the new wine , i . e . , the newness of grace of the Holy Spirit . In this manner , then , is the working of the power of God the Father and of the Son extended without distinction to every creature ; but a share in the Holy Spirit we find possessed only by the saints . And therefore it is said , “ No man can say that Jesus is Lord , but by the Holy Ghost . ” And on one occasion , scarcely even the apostles themselves are deemed worthy to hear the words , “ Ye shall receive the power of the Holy Ghost coming upon you . ” For this reason , also , I think it follows that he who has committed a sin against the Son of man is deserving of forgiveness ; because if he who is a participator of the word or reason of God cease to live agreeably to reason , he seems to have fallen into a state of ignorance or folly , and therefore to deserve forgiveness ; whereas he who has been deemed worthy to have a portion of the Holy Spirit , and who has relapsed , is , by this very act and work , said to be guilty of blasphemy against the Holy Spirit . Let no one indeed suppose that we , from having said that the Holy Spirit is conferred upon the saints alone , but that the benefits or operations of the Father and of the Son extend to good and bad , to just and unjust , by so doing give a preference to the Holy Spirit over the Father and the Son , or assert that His dignity is greater , which certainly would be a very illogical conclusion . For it is the peculiarity of His grace and operations that we have been describing . Moreover , nothing in the Trinity can be called greater or less , since the fountain of divinity alone contains all things by His word and reason , and by the Spirit of His mouth sanctifies all things which are worthy of sanctification , as it is written in the Psalm : “ By the word of the Lord were the heavens strengthened , and all their power by the Spirit of His mouth . ” There is also a special working of God the Father , besides that by which He bestowed upon all things the gift of natural life . There is also a special ministry of the Lord Jesus Christ to those upon whom he confers by nature the gift of reason , by means of which they are enabled to be rightly what they are . There is also another grace of the Holy Spirit , which is bestowed upon the deserving , through the ministry of Christ and the working of the Father , in proportion to the merits of those who are rendered capable of receiving it . This is most clearly pointed out by the Apostle Paul , when demonstrating that the power of the Trinity is one and the same , in the words , “ There are diversities of gifts , but the same Spirit ; there are diversities of administrations , but the same Lord ; and there are diversities of operations , but it is the same God who worketh all in all . But the manifestation of the Spirit is given to every man to profit withal . ” From which it most clearly follows that there is no difference in the Trinity , but that which is called the gift of the Spirit is made known through the Son , and operated by God the Father . “ But all these worketh that one and the self - same Spirit , dividing to every one severally as He will . ”
Section 8 8 . Having made these declarations regarding the Unity of the Father , and of the Son , and of the Holy Spirit , let us return to the order in which we began the discussion . God the Father bestows upon all , existence ; and participation in Christ , in respect of His being the word of reason , renders them rational beings . From which it follows that they are deserving either of praise or blame , because capable of virtue and vice . On this account , therefore , is the grace of the Holy Ghost present , that those beings which are not holy in their essence may be rendered holy by participating in it . Seeing , then , that firstly , they derive their existence from God the Father ; secondly , their rational nature from the Word ; thirdly , their holiness from the Holy Spirit , — those who have been previously sanctified by the Holy Spirit are again made capable of receiving Christ , in respect that He is the righteousness of God ; and those who have earned advancement to this grade by the sanctification of the Holy Spirit , will nevertheless obtain the gift of wisdom according to the power and working of the Spirit of God . And this I consider is Paul’s meaning , when he says that to “ some is given the word of wisdom , to others the word of knowledge , according to the same Spirit . ” And while pointing out the individual distinction of gifts , he refers the whole of them to the source of all things , in the words , “ There are diversities of operations , but one God who worketh all in all . ” Whence also the working of the Father , which confers existence upon all things , is found to be more glorious and magnificent , while each one , by participation in Christ , as being wisdom , and knowledge , and sanctification , makes progress , and advances to higher degrees of perfection ; and seeing it is by partaking of the Holy Spirit that any one is made purer and holier , he obtains , when he is made worthy , the grace of wisdom and knowledge , in order that , after all stains of pollution and ignorance are cleansed and taken away , he may make so great an advance in holiness and purity , that the nature which he received from God may become such as is worthy of Him who gave it to be pure and perfect , so that the being which exists may be as worthy as He who called it into existence . For , in this way , he who is such as his Creator wished him to be , will receive from God power always to exist , and to abide for ever . That this may be the case , and that those whom He has created may be unceasingly and inseparably present with Him , Who IS , it is the business of wisdom to instruct and train them , and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification , by which alone are they capable of receiving God . In this way , then , by the renewal of the ceaseless working of Father , Son , and Holy Spirit in us , in its various stages of progress , shall we be able at some future time perhaps , although with difficulty , to behold the holy and the blessed life , in which ( as it is only after many struggles that we are able to reach it ) we ought so to continue , that no satiety of that blessedness should ever seize us ; but the more we perceive its blessedness , the more should be increased and intensified within us the longing for the same , while we ever more eagerly and freely receive and hold fast the Father , and the Son , and the Holy Spirit . But if satiety should ever take hold of any one of those who stand on the highest and perfect summit of attainment , I do not think that such an one would suddenly be deposed from his position and fall away , but that he must decline gradually and little by little , so that it may sometimes happen that if a brief lapsus take place , and the individual quickly repent and return to himself , he may not utterly fall away , but may retrace his steps , and return to his former place , and again make good that which had been lost by his negligence .
