Therefore, Who truly exists and Who said through Moses: "I am He" (Ex.

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Therefore, Who truly exists and Who said through Moses: "I am He" (Ex.

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Therefore, Who truly exists and Who said through Moses: "I am He" (Ex.

And who will not admire the greatness of the Holy Spirit when he hears that he who speaks the word of the Son of Man can hope for forgiveness, and whoever blasphemes against the Holy Spirit will not receive forgiveness in this age or in the future?

Everything is created by God, and there is no creation that is notfrom Him would receive its being. (Compare in Justinian: "So everything that exists, except the Father and God, is created, we are convinced of this statement." Also in Jerome in his letter to Avita: "According to him, he does not know whether the Spirit is created or not. But below he finds what Origen thinks of the Holy Spirit when he states that there is nothing uncreated but God the Father "). Further, Origen, based on the Holy Scriptures and the book "The Shepherd" of Hermes, proves the truth that God the Father is uncreated and eternally existing.

This truth is confirmed by many testimonies of Scripture, which refute and reject the false assumptions of some people about matter, singing to God forever, or about unborn souls, to whom God gave the non-existence of their very nature, but only order and beautification. Also in the book written by Yarm, known as the "Shepherd" – the angel of repentance, it says: "First of all, believe that the only God who created and arranged everything, who brought everything from nothingness to being, Who keeps everything , but He does not depends on no one ".

Confirming the identity of the Father, however, Origen notes that there is no expression in Scripture where the Holy Spirit is called a creation.

Origen goes on to refer to those passages of Scripture where the spirit is mentioned without explanation, which would indicate what kind of movement it is, and he believes that this spirit must be understood in relation to the Holy Spirit.

Gives an example: "The fruit of the Spirit is love, joy, peace" (Gal. 5:22), etc. or "ending with the spirit and ending with the body?" (Gal. 3.3). This distinction can also be applied to the Old Testament, which, for example, says, "It gives breath to the people on the earth, and the spirit that walks on it" (Isaiah 42: 5).

In fact, everything that exists on earth, that is, earthly and corporeal, is undoubtedly complicit in the Holy Spirit because he receives it from God. Referring to the book of the prophet Isaiah (Isaiah 6.3), where the prophet contemplated two six-winged seraphim who cried out to each other and said, "Holy, holy, holy is the Lord of hosts" – Origen believes that these two seraphim should be understood as the Son of God and the Holy Spirit. … Even in the words of Habakkuk’s song, "In the midst of two beasts, or two lives, thou shalt be known" (Avan. 3.2), it is necessary to understand in relation to Christ and the Holy Spirit.

Further, Origen, setting out his doctrine of the Holy Spirit, considers how the process of knowing God is carried out and what role the Holy Spirit plays in this process.

In fact, all knowledge of the Father is realized through the revelation of the Son in the Holy Spirit, so that these two (beings), whom the prophets call animals or lives, are the cause of the knowledge of God the Father. And as of the Son it is said that "Who is the Father, no one knows but the Son, and to whom the Son will reveal" (Luke 10:22), so the apostle says of the Holy Spirit: "God has revealed this to us by his Spirit, therefore that the Spirit penetrates everywhere and into the depths of God "(1 Cor. 2:10).

Even the Savior in the Gospel, recalling the Divine and profound teachings which His disciples could not yet contain, said to the apostles, "I have yet many things to say unto you, but ye cannot yet contain them all. The Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you ”(John 16:12; 14:16).

Hence it must be considered that as the Son, he alone knows the Father, reveals (Him) to whom he wills; so the Holy Spirit, penetrating the depths of God, reveals God to whom he wills, because "the Spirit breathes where he wills" (John 3: 8). But Origen warns that it is inadmissible to think at the same time that the Spirit possesses knowledge (the Father) because he reveals His Son, and if the Spirit knows the Father through the revelation of the Son, it means He passes from ignorance to knowledge … If you confess the Holy Spirit and at the same time attribute ignorance to Him, it will be wicked and foolish.

Who would dare to say that the Holy Spirit was first someone else and then, through perfection, became the Holy Spirit, and that when he was not yet the Holy Spirit, He did not know the Father, and later, having received knowledge, became the Holy Spirit? If this were so, the Holy Spirit would probably never be in the unity of the Trinity, that is, in the unity of the unchanging God the Father and His Son: this unity is possible only when the Spirit Himself has always been the Holy Spirit … The terms "always" and "was" in this case, according to Origen, mean time only in a figurative sense, because these expressions have a temporal meaning, and the objects we are talking about only in words allow a temporal sign, by their nature they outweigh any thought. about time.

Origen asks himself another question: "Why does a person who is reborn through God to salvation need both the Father and the Son and the Holy Spirit, and why is salvation accomplished through the whole Trinity; why is it impossible to be in the Father or the Son without the Holy Spirit? To answer these questions, Origen suggests considering the special activity of the Holy Spirit and the special activity of the Father and the Son.

He notes: "I think that the activity of the Father and the Son extends to both saints and sinners, both intelligent and wordless animals, as well as non-spiritual objects and everything in general. The activity of the Holy Spirit is not in which case what is a synthesis essay it does not extend to objects that are not spiritualized or to spiritualized but wordless beings, nor does it extend to intelligent beings who are in evil and have not gone for the better.

"The activity of the Holy Spirit, in my opinion," says Origen, "covers only those who convert to the best and walk in the ways of Jesus Christ, that is, live in good works and are in God." (From Justinian’s letter to Mina: "God the Father, possessing all things, acts on every being, announcing to every being from His personal being, because He is ‘existing.’) The Son is less than the Father, whose activity encompasses only intelligent beings, because He is second from the Father.Even less is the Holy Spirit, acting only on the saints.Therefore the power of the Father is greater than the power of the Son and the Holy Spirit, and the power of the Son is greater than the power of the Holy Spirit, and again the power of the Holy Spirit is greater than the power of the saints. "

Origen, on the basis of Scripture, tries to show that the Father and the Son act on both saints and sinners. All intelligent beings are partakers of the Word, that is, of reason, and carry within them the seeds of Wisdom and Truth, which is Christ. And in Him who truly exists and who said through Moses, "I am the One" (Exodus 3:14), everything that exists is involved: and this participation in God the Father extends to all, both to the righteous and to sinners. , both intelligent and irrational creatures – that is, everything that exists. Indeed, the apostle shows that all are with the saints of Christ, when he says, "Do not say in your heart, ‘Who will ascend into heaven?’ It is to bring Christ out of the dead. "But what does the Scripture say? The word is near to you, in your mouth and in your heart "(Rom. 10: 6-8). With these words the apostle points out that Christ, as the Word or the Mind, is in the heart of all, and it is in unity with Him that they are intelligent.Confirming the idea that everything that exists from the animate and inanimate nature participates in the Father and the Son, he gives many more references to the Holy Scriptures and this.15.22; As. 4.17; Bow. 17, 20-21).

Summing up his reasoning, he comes to a very logical conclusion, namely: "If we understand them in relation to all people in general, it means that all people are partners in God." But will this statement be true of the Holy Spirit? Origen categorically denies this assertion, cannot be admissible in relation to the Holy Spirit, and substantiates his opinion: "According to some, Adam also prophesied – therefore this participation should no longer be considered general, but due only to the saints." At a time when all flesh had perverted the way of God, God, as it is written, said of the unworthy and sinners, "My Spirit shall not prevail against men for ever, because they are flesh" (Gen. 6: 3) … In this passage of Scripture, Origen sees the clearest confirmation in his words that "the Holy Spirit will be taken away from every unworthy man," and therefore only the saints are with the saints of the Holy Spirit.

Thus, according to Origen, the activity of the power of God the Father and the Son extends to every creation without distinction; only the saints participate in the Holy Spirit. Based on the above, namely that the Holy Spirit helps only the saints, the good deeds or actions of the Father and the Son extend to the good and the evil, the righteous and the unrighteous, Origen immediately warns no one to think that this expresses the idea of ​​the Holy Spirit’s superiority. over the Father and the Son, or the recognition of His highest dignity; He believes that such a erroneous conclusion does not follow from the previous reasoning, because he set out there only the peculiarity of the grace and power of the Holy Spirit, and in the Trinity, of course, should not think of anything greater or lesser, as the source of the one Deity holds the whole universe, and by the Spirit of His mouth sanctifies all that is worthy of sanctification, as it is written in the Psalm: "By the word of the Lord the heavens are created, and by the Spirit of His mouth all their host "(Ps. 32: 6).

In addition to the above activities of the Father, the Son and the Holy Spirit, there are others. Yes, God the Father also has some predominant efficacy along with that by which He announces to all beings being in essence.

In the same way, the Lord Jesus Christ has a special ministry to those to whom He communicates intelligent nature, a ministry through which He helps beings to be good. There is also another grace of the Holy Spirit – such grace, which is given (by Him) to the worthy, is arranged with the participation of Christ, and is accomplished by the Father, looking at the merits of all who become capable of receiving it. To confirm these words, he refers to 1 Corinthians 12: 4-7, where he says, "There is a difference between the gifts of grace, and the Spirit is the same. There is a difference between ministry, and the Lord is the same. There is a difference. and between actions, but God is the same, who does everything in all. And to every one is given the revelation of the Spirit for good. "In this passage from the epistle of the Apostle Paul, Origen clearly sees the indication that in the Trinity there is no separation, which is called the gift of the Spirit, it is revealed through the Son and acts through God the Father.

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