The distinction of the Spirit and the unity of knowledge

Presenting this, which is eloquence, he says: my preaching is not in persuasive words of wisdom, because wisdom is not of words but of divine knowledge, of spirit and power. Since indeed the Holy Spirit provides the word of wisdom and also performs wonders, he said: in the demonstration of spirit and power; for that which is called not yet a demonstration, but the wonder possesses the demonstration.

He shows that he did not preach relying on any human ability; for he was in weakness and fear and trembling and in such things, as if he were in persecutions and afflictions. Because merely speaking, he did not overcome those using wisdom and trusting themselves in the word, but performing powers he showed the strength of God, and from there the preaching was well brought forth: but in the demonstration of spirit and power, so that your faith might not be in human wisdom but in the power of God.

This is not in things considered estimable, but in those perfect according to piety. And in the perfect, he says, not indeed to the perfect ones, for one speaks to those happening to be present and often receives many contradictions, but he who introduces the saving word to the perfect and pious does not speak as if depositing and treasuring the words in their souls.

If it was hidden, it is clear that it was not of calculations to find it, but truly it was of God to reveal it. And the demonstration of not knowing, instead of saying: for if they had known, they would not have crucified the Lord of glory. And he calls the ones concerning Pilate and Herod 'rulers', but the incarnate God 'the Lord of glory'.

This use is not carried out for these rhetoricians in the old way, but signifying the same with other words; for Isaiah says: Lord, who believed our hearing? and to whom was the arm of the Lord revealed? and who will recount his origin? and Moses: the secret things belong to the Lord our God. But the secret of God, clearly, both eye and heart he has pierced. One must not think, however, that God strictly revealed the mystery to some and allowed others to perish in ignorance, but it is necessary to know and be convinced that by his foreknowing power he provided to each, measuring according to merit, that which is for their benefit; for he foresees each.

The depths of God have spoken his deepest things, which have surpassed us in administration. Through these things he shows that he searches, not as one ignorant but as one who knows. Since some say the Spirit is the Father and others the Son, one must speak regarding each separately. It is impossible to say the Father; for he says we received not the spirit of the world but the spirit from God, and no one of it is the Father; for if it were spoken about God, from whom is God? As for the Son, it is possible to suppose him, but to be that about whom the Word is not possible; for who would say the God-Word searches so that he might learn the things of God? If they said the Son is being taught, how would he not have known from the following that just as the spirit in him knew things as a human spirit, so also the Spirit of God. Apart from this, the Holy Spirit is shown throughout the whole field. It should be noted that the Holy Spirit he says is from God, but the unclean one he did not say is from the world but is of the world; for the Paraclete is not a part of God, whereas the devil, according to having come to be, is a part of the creation. But the Holy Spirit is from God.

Not so that he might show, as the spirit in us is better than us, so also in God the spirit is better than him, immediately saying: for what man knows the things of the man except the spirit in him? But what is in God? For the one in him shows a part being the fullness of the man, but the one from him shows the cause. It should be noted that God and the Holy Spirit are two persons, but man and the spirit in him are not two persons but one man. Thus, showing the exact identity of the Father and the Spirit according to knowledge, he compared the knowledge of the spirit in us to the knowledge of the Father and the Spirit, so that it might be shown that in us, in the one and the same spirit, which is the soul and the mind, there is no discord of union; we know what we know, and so also in Father and Holy Spirit there is no discord of knowledge but identity. In order that we might know the things granted to us by God, the Spirit having given, the mind having grasped. And we speak. Again he shows another thing; not only says, not...