On the Power of the Holy Spirit 1–21 (On the Power of the Holy Spirit)

Nicetas, bishop of Remesiana

On the Power of the Holy Spirit 1–21

Nicetas, bishop of Remesiana · On the Power of the Holy Spirit · ca. 380–414 · Remesiana · 21 passages

Latin text: Migne, PL 52 (Latin text: Migne, Patrologia Latina 52, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).

BothSource textEnglish

Show only the passage I followed

Chapter 1

1PL 52:853a–853 b

Sequitur, ut quid de tertia persona, id est Spiritus sancti, sentiam, pro captu mentis exponam : siquidem de hoc vel maxime dubitare multos intelligo. Et licet temerarium sit de hoc disputare qui Patri et Filio in confessione sociatur, secundum Domini traditionem et nostram in baptismo confessionem, tamen quia multi diversa sentiunt, et ratio a nobis inquiritur, necessario reddenda est; nec aliunde reddenda, nisi ex divinarum fontibus Scripturarum. Certus autem sum; præoccupatas aures et sensus alia opinione gravatos, difficile posse placari : perniciosa est enim praeventio. Nam hoc in natura humana est, ut si de aliquo viro bono male nobis fuerit susurratum, et praevenerit cognitionem veri nuntius mendax, difficile et laboriose susceptam deponamus opinionem, etiamsi idoneis assertoribus doceamur. Quod nunc multis suspicor eventurum, qui prava doctorum interpretatione anticipati, Spiritum sanctum creaturam crediderunt, et tamquam ministrum despexerunt. Ad propositum igitur redeamus.

It follows that I should set out, as far as my mind can grasp, what I think about the third person, that is, the Holy Spirit; since I understand that many have doubts above all about him. And although it is rash to dispute about him who is joined to the Father and the Son in the confession, according to the Lord’s tradition and our confession in baptism, yet because many think differently and an account is asked of us, it must of necessity be given; nor is it to be given from anywhere but from the springs of the divine Scriptures. I am sure, however, that ears already occupied and minds weighed down by another opinion can hardly be won over: for prejudice is ruinous. For it is in human nature that if something bad has been whispered to us about some good man, and a lying messenger has anticipated the knowledge of the truth, we lay aside with difficulty and labour the opinion we have taken up, even if we are taught by fit witnesses. This I suspect will now happen to many who, forestalled by the perverse interpretation of teachers, have believed the Holy Spirit to be a creature and have despised him as a servant. Let us return, then, to our subject.

Matt 28:19 (allusion, medium confidence)

Notes and citation

Summary: Nicetas turns to the Holy Spirit, whom many, misled by their teachers, think a creature, and promises an account from the Scriptures alone.

This treatise (On the Power of the Holy Spirit) continues On the Reckoning of the Faith. Allusion: Matt 28:19. Many OCR slips and joined words were corrected.

Notes on the original text

Digital text corrected (OCR slip; joined words; split word; joined words; stray note letter): Spiritus sancti,sentiam,pro captu → Spiritus sancti, sentiam, pro captu; vel maxime b dubitare → vel maxime dubitare; in confessione sociatur,secundum Dominitraditionemet nostram → in confessione sociatur, secundum Domini traditionem et nostram; quia muJti diversa → quia multi diversa; necessarioreddendaest → necessario reddenda est; susceptam de- ponamusopinionem,etiamsi idoneisassertoribusdoceamur → susceptam deponamus opinionem, etiamsi idoneis assertoribus doceamur; multis suspicor eventurum,qui prava doctorum interpretatione anticipati,Spiritum → multis suspicor eventurum, qui prava doctorum interpretatione anticipati, Spiritum.

Topics: Trinity, Baptism, Heresy, The Holy Spirit

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 1 (PL 52:853a–853 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 2

2PL 52:853b–853 a

In Nicaeno tractatu positum est secundum symboli formam, Credimus et Spiritum sanctum. Quod utique sufficiebat fidelibus, quia in illo conventu de Filio quaestio fuerat, non de Spiritu sancto. Atque utinam ut fuerat traditum, cum Patre et Filio Spiritum sanctum simpliciter credidissent illi qui postmodum quaestionem de Spiritu induxerunt ! ut puta, Macedoniani vel eorum in hac curiositate participes. Dum enim quaerunt et isti, qualis est Spiritus sanctus? unde est? quantus est? natus est? an factus est ? sic iterum sciderunt populum, et vere, secundum Apostoli dictum (I Tim. i, 4), interminabilem quæstionem Ecclesiis induxerunt. Nonne oportuerat quem semel sanctum etc natum sanctum crediderant: eum cum Patre magis et Filio honorificarent, quam creaturis sociarent? Sed adhuc inducunt quæstiones, et tortuosis interrogationibus simplices quosque fide spoliare contendunt. Nulli autem dubium puto esse, quia mala interrogatio eum qui interrogatur, nisi cautus fuerit, nescium praecipitat in blasphemiam. Et inde est quod praemonet Paulus: Videte ne quis vos spoliet per philosophiam et inanem deceptionem (Coloss. II, 8). Interrogant enim rebelles Spiritus sancti : natus est Spiritus sanctus, an innatus? Ecce laquei duo dextra laevaque protensi: in quam enim partem volueris pedem responsionis extendere, capieris. Si dixeris, natus est; dicet et jam non esse unigenitum Filium Dei, eo quod sit et alter natus. Si dixeris non est natus; dicet tibi, ergo et alter erit Pater ingenitus : et jam non est unus Deus Pater, ex quo omnia. Postquam vero utrimque viam responsionis obstruxerit, jam te quasi recto cursu deducit in foveam ut dicat : Si ergo neque natus est de Patre Spiritus, neque ingenitus, superest ut creatura dicatur.

In the treatise of Nicaea it is set down, according to the form of the creed: “We believe also in the Holy Spirit.” This was certainly enough for the faithful, because in that assembly the question had been about the Son, not about the Holy Spirit. And would that those who afterwards raised the question about the Spirit had simply believed in the Holy Spirit with the Father and the Son, as had been handed down! I mean the Macedonians, or those who share with them in this curiosity. For while these too ask, “Of what kind is the Holy Spirit? Where is he from? How great is he? Is he born? Or is he made?”, they have again split the people and truly, according to the Apostle’s saying, brought endless questioning into the churches. Ought they not rather to have honoured him, whom they had once believed holy, with the Father and the Son, than to have joined him with creatures? But they still bring in questions, and by twisted questionings strive to rob all the simple of their faith. No one doubts, I think, that a bad question, unless the one asked is cautious, throws him unawares into blasphemy. And hence Paul warns beforehand: “See that no one robs you through philosophy and empty deceit.” For the rebels against the Holy Spirit ask: “Is the Holy Spirit born or unborn?” See two snares stretched to right and left: whichever way you choose to put the foot of your answer, you will be caught. If you say, “He is born,” he will say that the Son of God is no longer only-begotten, since another too is born. If you say, “He is not born,” he will say to you, “Then there will be another unbegotten Father, and there is no longer one God the Father, from whom are all things.” And when he has blocked the way of answering on both sides, he leads you as if by a straight course into the pit, so as to say: “If, then, the Spirit is neither born of the Father nor unbegotten, it remains that he be called a creature.”

1 Tim 1:4 (allusion, high confidence) · Col 2:8 (quotation, high confidence) · 1 Cor 8:6 (allusion, high confidence)

Notes and citation

Summary: Nicetas says that Nicaea simply confessed the Holy Spirit, and describes the dilemma (born or unborn?) by which the Macedonians try to force the conclusion that the Spirit is a creature.

Quotations: the Creed of Nicaea; 1 Tim 1:4; Col 2:8; 1 Cor 8:6. The Macedonians (Pneumatomachi) denied the Spirit’s divinity. The words “etc natum” are unintelligible and are left untranslated. Many OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; joined words; OCR slips; joined words): In Niceenotractatupositum est → In Nicaeno tractatu positum est; ut fuerat traditum,cum Patre et Filio Spiritum sanctum simpliciter credidissentilli qui → ut fuerat traditum, cum Patre et Filio Spiritum sanctum simpliciter credidissent illi qui; qualis et Spiritussanctus? → qualis est Spiritus sanctus?; sciderunt populnm → sciderunt populum; quam creaturis sociarent?Sed → quam creaturis sociarent? Sed; Nulli autem dibium → Nulli autem dubium; Videte nequisvos spoliet → Videte ne quis vos spoliet; Si diaeris non est natus; dicet tibi, ergo et aller erit → Si dixeris non est natus; dicet tibi, ergo et alter erit; Potsquam vero → Postquam vero; de Patre Spiritus,neque ingenitus,superest → de Patre Spiritus, neque ingenitus, superest.

Extrabiblical texts: Conc. Nic. creed (Creed and Canons of the Council of Nicaea (325); quotation)

Topics: Trinity, Heresy, The Holy Spirit

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 2 (PL 52:853b–853 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-2) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 3

3PL 52:853b–855 a

Quid faciet inter has clausulas fides Ecclesiae ? acquiescat tortuosae philosophiæ, et contra omnium opinionem scripturarum tam veteris quam novi Testamenti credat esse creatum Spiritum Dei sanctum, quem nusquam creaturam legere potuit? Absit. Melius plane faciet, si spretis hujusmodi humanis conclusionibus et vinculis interrogationum, ad Domini sui se verba convertat. Ipse enim in Evangelio dicit unde sit Spiritus sanctus, ipse finem statuit quaestioni qui finem non habet. Dicit ergo ad apostolos : Mittam vobis a Patre Paraclitum Spiritum veritatis (Joan.xv, 26). Sed unde sit? nescitis. Si vis scire, audi ipsum dicentem : Hic de Patre procedit. Quid nunc oportet, fratres ? Christum audire, an homines? Christus neque factum dixit Spiritum sanctum, sed hoc solum quia de Patre procedit. Contrarii dicunt, quia factus est, et creatus. Puto melius esset ista credere, ut Christus Dominus revelavit, quam ut humana praesumptio concinnavit. Si autem interrogemus eos unde possint probare Spiritum sanctum factum; cum non habeant de Scripturis certum evidens testimonium, assumant illud quod dictum est in Evangelio: Omnia per ipsum facta sunt, et sine ipso factum est nihil (Joan. i, 3). Dicunt ergo: Si omnia per ipsum facta sunt, et Spiritus sanctus factus inter omnia credendus est. Hæc non est apta probatio, sed potius scrupulosa collectio. Quæro igitur; os Joannis, qui haec dicebat, in quo Spiritu loquebatur ? nonne in Spiritu sancto? si ergo in Spiritu loquebatur, ipse utique Spiritus loquebatur. De his autem dicebat,quia per ipsum facta sunt omnia quæ utique in multitudine et ordine creaturarum sunt constituta ; non de semet ipso dicebat Spiritus sanctus, ut ipse quoque inter caeteras creaturas factus ex nihilo crederetur.

What will the faith of the church do between these clauses? Will it yield to twisted philosophy and, against the meaning of all the Scriptures of both the Old and New Testaments, believe that the holy Spirit of God, whom it could nowhere read to be a creature, was created? Far from it. It will plainly do better if, spurning human conclusions of this kind and the chains of questionings, it turns to the words of its Lord. For he himself in the gospel says where the Holy Spirit is from; he himself has set an end to a question that has no end. He says, then, to the apostles: “I will send you from the Father the Paraclete, the Spirit of truth.” But where is he from? You do not know. If you wish to know, hear him saying: “He proceeds from the Father.” What must we do now, brothers? Hear Christ, or men? Christ did not say that the Holy Spirit was made, but only this: that he proceeds from the Father. The opponents say that he was made and created. I think it would be better to believe these things as Christ the Lord revealed them than as human presumption has put them together. But if we ask them how they can prove that the Holy Spirit was made, since they have no certain, evident testimony from the Scriptures, they take up what is said in the gospel: “All things were made through him, and without him nothing was made.” They say, then: “If all things were made through him, the Holy Spirit too is to be believed made among all things.” This is not a fit proof but rather a quibbling inference. I ask, then: the mouth of John, who said these things, in what Spirit did it speak? Was it not in the Holy Spirit? If, then, he spoke in the Spirit, the Spirit himself was surely speaking. And he was speaking of those things, that all things were made through him, which are established in the multitude and order of creatures; the Holy Spirit was not speaking of himself, so that he too should be believed made from nothing among the other creatures.

John 15:26 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Acts 5:29 (echo, low confidence)

Notes and citation

Summary: Nicetas answers that Christ said only that the Spirit “proceeds from the Father,” and that John 1:3, spoken by the Spirit himself, concerns creatures, not the Spirit.

Quotations: John 15:26; John 1:3. Stray note letters and many OCR slips were corrected.

Notes on the original text

Digital text corrected (joined words; split word; stray mark; OCR slip; joined words; stray note letter; stray note letter; joined words; stray note letters; joined words): acquiescattortuosae → acquiescat tortuosae; novi Testamenti d credat → novi Testamenti credat; hujus modi humanis → hujusmodi humanis; unde sit Spiritus sanctus,ipse finem → unde sit Spiritus sanctus, ipse finem; Dicitergo ad apostolos → Dicit ergo ad apostolos; Hicde Patre procedit.Quid nuncoportet → Hic de Patre procedit. Quid nunc oportet; quia de Patre procedit •. Cntrarii dicunt,quiafactus est → quia de Patre procedit. Contrarii dicunt, quia factus est; Spiritum sanctum f factum ;cum non habeantde Scripturis certum evidens testimonium, g assumant → Spiritum sanctum factum; cum non habeant de Scripturis certum evidens testimonium, assumant; factus inter omniacredendus est → factus inter omnia credendus est; Quæro igitur ; os Joannis,qui haec dicebat,in quo → Quæro igitur; os Joannis, qui haec dicebat, in quo; facta suntomnia quæ utiquein multitudine → facta sunt omnia quæ utique in multitudine; non a de semet ipso dicebat Spiritus sanctus, ut ipse quoque intercaeteras → non de semet ipso dicebat Spiritus sanctus, ut ipse quoque inter caeteras.

Topics: Trinity, Heresy, Scripture and canon, The Holy Spirit

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 3 (PL 52:853b–855 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-3) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 4

4PL 52:855a–855 a

Testis autem est hujus rei beatus apostolus Paulus, qui nominatim illa, quæ Christum facta sunt, exsequitur. In ipso, inquit, condita sunt omnia quæ in cælis et quæ in terra, visibilia et invisibilia ; sive sedes, sive dominationes, sive principatus, sive potestates : omnia per ipsum et in ipso creata sunt (Coloss.I, 26). Numquid inter omnia cœlestia et terrestria etiam Spiritum sanctum nominavit ? Et utique principaliter nominasset, si eum creatum vel factum, sicut cætera, cognovisset. Si autem tam dure vis intelligere illud quod dictum est, omnia per ipsum facta sunt, ut non excipias Spiritum sanctum quæro quid sentias de eo quod dicit propheta David ad Deum Dominum, omnia serviunt tibi (Ps. CXVIII, 91) ; numquid Spiritum sanctum inter omnia servire dicis, aut servum appellas, qui utique non est servus, sed Dominus liberans a servitute creaturam? Quod autem sit Dominus Spiritus sanctus, ad Thessalonicenses scribens Paulus sic dicit; Dominus dirigat corda vestra in dilectione Domini et tolerantia Christi (II Thess. III, 5). Spiritum sine dubio Dominum dixit, de quo et ipse Salvator ad apostolos dixerat, quia ipse vos diriget in omnem veritatem (Joan. XVI, 13). Adhuc evidentius docet Paulus dicens; Dominus est Spiritus ; ubi autem Spiritus Domini, ibi libertas (II Cor. III, 17). Et ad Romanos : Non, inquit, accepistis Spiritum servitutis iterum in timore, sed accepistis Spiritum adoptionis (Rom. VIII, 15). Si Spiritus adoptionis est, et facit homines filios Dei, quomodo ipse in servili conditione ponitur,cum servus non possit legitime liberare ? Quoniam, inquit, estis filii, misit Deus Spiritum Filii sui in corda vestra declamantem : Abba, Pater. Si autem Filius, et hæres per Deum; ergo jam non est servus, sed Filius (Gal. iv, 6). Si me Christus liberum facit et Filium et proprii nominis divinitatis suae heredem, impius ero si eum servum dixero qui me liberum facit. Libertas autem Spiritus in hoc etiam manifestatur, quod dicit Apostolus : Omnia operatur unus atque idem Spiritus, dividens singulis prout vult (I Cor. XII, 11). Ubi voluntaria distributio prædicatur, non potest videri conditio servitutis. In creatura enim servitus intelligenda est; in Trinitate vero dominatio et libertas. Ergo si illud quod dictum est in psalmo omnia serviunt tibi ad creaturas pertinet et non ad Spiritum sanctum, hoc quoque dictum, omnia per ipsum facta sunt, non Spiritum sanctum inter omnia concludit; quia nec ex aliqua materia aut ex nihilo factus legitur, qui de Patre procedit.

A witness of this is the blessed apostle Paul, who goes through by name the things that were made [through] Christ. “In him,” he says, “all things were founded which are in heaven and which are on earth, visible and invisible, whether thrones or dominions or principalities or powers: all things were created through him and in him.” Did he name the Holy Spirit too among all things heavenly and earthly? And surely he would have named him first if he had known him to be created or made like the rest. But if you wish to understand so harshly what is said, “all things were made through him,” as not to except the Holy Spirit, I ask what you think of what the prophet David says to the Lord God, “All things serve you”: do you say that the Holy Spirit serves among all things, or call him a servant, who is surely not a servant but the Lord who frees creation from slavery? That the Holy Spirit is Lord, Paul says thus, writing to the Thessalonians: “May the Lord direct your hearts in the love of God and the patience of Christ.” He undoubtedly called the Spirit Lord, of whom the Saviour himself had said to the apostles that “he will direct you into all truth.” Paul teaches still more plainly, saying: “The Lord is the Spirit; and where the Spirit of the Lord is, there is freedom.” And to the Romans: “You did not receive,” he says, “a spirit of slavery again in fear, but you received the Spirit of adoption.” If he is the Spirit of adoption and makes men sons of God, how is he himself placed in a servile condition, since a slave cannot lawfully set free? “Because you are sons,” he says, “God sent the Spirit of his Son into your hearts, crying: Abba, Father. And if a son, then an heir through God; so you are no longer a slave, but a son.” If Christ makes me free and a son and heir of his own name and divinity, I shall be impious if I call him a slave who makes me free. The freedom of the Spirit is also shown in what the Apostle says: “One and the same Spirit works all things, distributing to each as he wills.” Where a willing distribution is proclaimed, the condition of slavery cannot be seen. For slavery is to be understood in a creature; but in the Trinity, lordship and freedom. If, then, what is said in the psalm, “All things serve you,” belongs to creatures and not to the Holy Spirit, this saying too, “All things were made through him,” does not include the Holy Spirit among all things; for he who proceeds from the Father is nowhere read to have been made from any matter or from nothing.

Textual problem in this passage: see the notes.

Col 1:16 (quotation, high confidence) · Ps 119:91 (118:91 Vulg.) (quotation, high confidence) · 2 Thess 3:5 (quotation, high confidence) · John 16:13 (quotation, high confidence) · 2 Cor 3:17 (quotation, high confidence) · Rom 8:15 (quotation, high confidence) · Gal 4:6–7 (quotation, high confidence) · 1 Cor 12:11 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Rom 8:21 (allusion, medium confidence) · John 15:26 (allusion, high confidence)

Notes and citation

Summary: Nicetas argues from Col 1:16, Ps 119:91 and Paul’s calling the Spirit “Lord” and “Spirit of adoption” that the Spirit is not among created and serving things but is Lord and free.

Quotations: Col 1:16 (Migne prints 1:26); Ps 119:91 (Vulgate 118:91); 2 Thess 3:5 (taken of the Spirit); John 16:13; 2 Cor 3:17; Rom 8:15; Gal 4:6–7; 1 Cor 12:11. The words “quæ Christum facta sunt” lack a preposition; “[through]” is supplied. Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; joined words; joined words; joined words; OCR slip; joined words; OCR slips; joined words; split word; OCR slip; joined words; stray note letter; split word; joined words; split word; stray mark; stray note letter; stray note letter; joined words; stray note letter; joined words; OCR slip): Testis autem est huj us rei beatus apostolus Paulus,qui → Testis autem est hujus rei beatus apostolus Paulus, qui; et quæ in terre, visibilia → et quæ in terra, visibilia; sive b sedes → sive sedes; in ipso c creata sunt → in ipso creata sunt; quod dictumest,omnia peripsum facta sunt,d ut non excipias → quod dictum est, omnia per ipsum facta sunt, ut non excipias; ad e Deum Dominum,omnia serviunttibi → ad Deum Dominum, omnia serviunt tibi; dicis,aut servum appellaris, qui utiquE non → dicis, aut servum appellas, qui utique non; Spiritus sanctus,ad Thessalonicenses → Spiritus sanctus, ad Thessalonicenses; Dominusdirigal corda vestra indilectione → Dominus dirigat corda vestra in dilectione; Spiritum sinedubio Dominum dixit,de quoet ipse Salva. tor ad apostoJosdixerat → Spiritum sine dubio Dominum dixit, de quo et ipse Salvator ad apostolos dixerat; Adhuc evidentius docet Paulusdicens → Adhuc evidentius docet Paulus dicens; Etad Romanos :Non,inquit, accepistis Spiritum servitutis iterumin timore → Et ad Romanos : Non, inquit, accepistis Spiritum servitutis iterum in timore; Si Spiirtus adoptionis est, et facithomines → Si Spiritus adoptionis est, et facit homines; Abba, Pater.Si autem Filius, et hæres per Deum ;ergo jam non est servus, sed Filiusf (Gal. iv,6).Si me → Abba, Pater. Si autem Filius, et hæres per Deum; ergo jam non est servus, sed Filius (Gal. iv, 6). Si me; divinitatis sueeheredem, impiusero si eum servum dixeroqui → divinitatis suae heredem, impius ero si eum servum dixero qui; manifesta- tur, quod dicit. Apostolus → manifestatur, quod dicit Apostolus; non potest viJeri → non potest videri; in g Trinitate vero → in Trinitate vero; facta sunt h , non Spiritum sanctum interomnia'concludit; quia neoex aliqua → facta sunt, non Spiritum sanctum inter omnia concludit; quia nec ex aliqua; qui i de Patre procedit → qui de Patre procedit.

Topics: Trinity, Heresy, The Holy Spirit

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 4 (PL 52:855a–855 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-4) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 5

5PL 52:855a–857 a

Sufficit itaque fidelibus hoc scire quia Filius quidem genitus est, Spiritus autem de Patre procedens est: et ipsis utamur verbis quibus uti divina Scriptura nos voluit. Qui autem diligit vitam, et vitae novit auctorem, et trium nominum socio honore suscepit in baptismi sacramento, nec jam illic terminum quaerit, ubi certum erat non fuisse principium, in quo credidit. Credimus ergo Spiritum sanctum Paraclitum de Patre procedere : esse autem non Filium, neque Filium Filii, quod solent stulte conquirere; sed Spiritum veritatis, cujus processio aut qualis aut quanta sit, nulli conceditur scire. Nam de incomprehensibilitate ipsius Spiritus Dominus quoque in Evangelio dixit: Quia Spiritus ubi vult spirat, et vocem ejus audis, sed nescis unde veniat aut quo vadat (Joan. III, 8). Hunc Spiritum novimus in persona esse propria et vera; fontem sanctificationis, lumen animarum, divisorem gratiarum. Hic Spiritus sanctificat, non sanctificatur; illuminat, non illuminatur: nec ulla creatura sine hoc Spiritu aut ad æternitatem pervenire, aut vere sancta poterit nominari. Audeo dicere; templum ipsum Domini, id est corpus quod accepit ex Virgine, certe ipso Spiritu instructum est. Et dixit Gabriel angelus ad Mariam : Spiritus sanctus veniet in te, et virtus Altissimi obumbrabit te; ideoque quod nascetur ex te, de Spiritu sancto est (Luc. I, 35). Ecce ipsum templum, in quo verbum Domini habitavit, invenimus ab Spiritu sanctificatum. Et licet dicat ipse Dominus de se, Quem Pater sanctificavit et misit in hunc mundum (Joan. x, 36) ; et iterum, Potest enim Filius Dei et suum corpus et omnia sanctificare (Joan. XVII, 19): tamen ut virtutem et proprietatem sancti Spiritus saeculo manifestaret, tempore baptismatis in specie columbæ ipse in suum corpus recepit Spiritum sanctum, ut vere secundum Apostoli dictum omnis in eo habitaret plenitudo divinitatis corporaliter: de qua plenitudine postmodum accipiunt apostoli gratiam pro gratia, ipso inspirante Domino in faciem apostolorum, et dicente : Accipite Spiritum sanctum ; si cujus peccata dimiseritis, dimissa erunt; si cujus tenueritis, tenebuntur (Joan. xx, 22). Et cum scriptum sit, Quis poterit peccata dimittere nisi solus Deus (Luc. v, 21) : ecce apostoli in Christi potestate peccata dimittere perhibentur. Cognita est itaque quanta sit sanctificatio Spiritus, ubi Dominico ipsi corpori accommodata monstratur : cognita est et potestas Spiritus, cum peccata dimittit.

It is enough, then, for the faithful to know this: that the Son is begotten, but the Spirit is proceeding from the Father; and let us use the very words which divine Scripture wished us to use. But he who loves life, and knows the author of life, and has received the three names with shared honour in the sacrament of baptism, no longer seeks an end there where it was certain there was no beginning, in him in whom he believed. We believe, then, that the Holy Spirit, the Paraclete, proceeds from the Father: and that he is not a Son, nor a Son of the Son, as they are wont foolishly to ask; but the Spirit of truth, whose procession, of what kind or how great it is, is granted to no one to know. For of the incomprehensibility of the Spirit himself the Lord also said in the gospel: “The Spirit blows where he wills, and you hear his voice, but you do not know where he comes from or where he goes.” We know this Spirit to be in a proper and true person; the spring of sanctification, the light of souls, the distributor of graces. This Spirit sanctifies, he is not sanctified; he illumines, he is not illumined: nor can any creature without this Spirit either come to eternity or truly be called holy. I dare to say: the very temple of the Lord, that is, the body he received from the Virgin, was certainly furnished by this Spirit. For the angel Gabriel said to Mary: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and therefore what will be born of you is of the Holy Spirit.” See, we find the very temple in which the Word of the Lord dwelt sanctified by the Spirit. And although the Lord himself says of himself, “Whom the Father sanctified and sent into this world,” and again, for the Son of God can sanctify both his own body and all things, yet, to show the world the power and property of the Holy Spirit, at the time of his baptism he himself received the Holy Spirit in the form of a dove into his body, so that truly, according to the Apostle’s saying, all the fullness of divinity might dwell in him bodily: from which fullness the apostles afterwards receive grace for grace, the Lord himself breathing into the faces of the apostles and saying: “Receive the Holy Spirit; if you forgive anyone’s sins, they are forgiven; if you retain anyone’s, they are retained.” And since it is written, “Who can forgive sins but God alone?”, see, the apostles are said to forgive sins in Christ’s power. So it is known how great is the sanctification of the Spirit, when it is shown to have been applied to the Lord’s very body; and the power of the Spirit is known, when he forgives sins.

John 15:26 (allusion, high confidence) · John 3:8 (quotation, high confidence) · Luke 1:35 (quotation, high confidence) · John 10:36 (quotation, high confidence) · John 17:19 (allusion, high confidence) · Matt 3:16 (allusion, high confidence) · Col 2:9 (quotation, high confidence) · John 1:16 (quotation, high confidence) · John 20:22–23 (quotation, high confidence) · Luke 5:21 (quotation, high confidence)

Notes and citation

Summary: Nicetas holds that the Spirit proceeds from the Father in a way no one can know, is a true person who sanctifies and is not sanctified, formed Christ’s body in Mary, rested on him at baptism, and forgives sins through the apostles.

Quotations: John 3:8; Luke 1:35; John 10:36; John 17:19 (paraphrased); Matt 3:16; Col 2:9; John 1:16; John 20:22–23; Luke 5:21. “Audeo dicere” and the following are as printed. Many OCR slips and joined words were corrected; “gratiam Dro crratia. ioso” is read as “gratiam pro gratia, ipso”.

Notes on the original text

Digital text corrected (OCR slip; joined words; OCR slip; stray comma; OCR slip; stray mark; OCR slips; joined words; joined words; joined words; OCR slip; joined words; OCR slips; joined words; stray comma; split word; split words; OCR slip; split words; joined words; stray comma; stray mark; OCR slips; stray marks; stray note letter): Filius quidem. genitus eat, Spiritus autem de Patre prooedens est → Filius quidem genitus est, Spiritus autem de Patre procedens est; etvite novit auctorem → et vitae novit auctorem; honore suscepi t in baptismi sacramento,nec j am illic → honore suscepit in baptismi sacramento, nec jam illic; in quo,credidit.Credimusergo Spiritum san<5tumPara cum cie Patre procedere → in quo credidit. Credimus ergo Spiritum sanctum Paraclitum de Patre procedere; quod solent j stulte conquirere → quod solent stulte conquirere; Spiritum veritatis,cujus processio aut qualis aut quantasit,nulliconceditur, scire.Nam → Spiritum veritatis, cujus processio aut qualis aut quanta sit, nulli conceditur scire. Nam; vocemejus audis → vocem ejus audis; aut quovadat (Joan.III, 8). Hunc Spiritumnovimus → aut quo vadat (Joan. III, 8). Hunc Spiritum novimus; sanctificat, non sanotifieatur.; illuminat → sanctificat, non sanctificatur; illuminat; sine hoc Spiritu aut.ad æternitatem pervenire, aut vere sancta. poterit → sine hoc Spiritu aut ad æternitatem pervenire, aut vere sancta poterit; templum ipsum Domini,id est → templum ipsum Domini, id est; instructum est, Et dixit Gabriel angelus ad, Mariam → instructum est. Et dixit Gabriel angelus ad Mariam; virtus A ltissimi obum brabit te; ideoque quod nascetur ex te, de Spinitu sancto → virtus Altissimi obumbrabit te; ideoque quod nascetur ex te, de Spiritu sancto; ipsum templum,in quo verbum Dominihabitavit → ipsum templum, in quo verbum Domini habitavit; ipse Dominus dese,QuemPater → ipse Dominus de se, Quem Pater; Potestenim Filius Dei → Potest enim Filius Dei; saeculo manifestaret,tempore baptimastis → saeculo manifestaret, tempore baptismatis; secundum Apostolidictum omnis in eo habitaret plenitudo divinitatiscorporaliter: deqna plenitudinepostmodumaccipiunt apostoli gratiam Dro crratia. ioso inspirante Domino in faciemapostolorum → secundum Apostoli dictum omnis in eo habitaret plenitudo divinitatis corporaliter: de qua plenitudine postmodum accipiunt apostoli gratiam pro gratia, ipso inspirante Domino in faciem apostolorum; si cujus peccata dimis eritis → si cujus peccata dimiseritis; si cujus tenueritis,tenebuntur (Joan. xx, 22). Ei cum → si cujus tenueritis, tenebuntur (Joan. xx, 22). Et cum; peccata dimittere, perhibentur → peccata dimittere perhibentur; cogpitaesti et potestas → cognita est et potestas.

Topics: Trinity, Christology, Baptism, The Holy Spirit, Forgiveness of sins

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 5 (PL 52:855a–857 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-5) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 6

6PL 52:857a–857 b

Veniamus ergo ad cæteras ejus virtutes et opera, ut quid et quantus sit Spiritus sanctus possit agnosci. Sicut enim Pater et Filius nisi per opera agnoscuntur, ut ipse Dominus ait, vel operibus meis credite (Joan. x, 38); ita et Spiritus sanctus nisi per operum insignia, quid sit non potest plenius sciri. Nemo itaque anxietur, cum de Spiritus sancti virtute capitula proferimus; nemo aures claudat cum divina verba recitantur: plus debent credere cœlestia testimonia, quam terrena figmenta. Quid ergo est quod volumus ? ad signa Dominica sine dubio traditionem. Si enim in nomine Patris et Filii non sine Spiritu sancto renascimur, non sine Spiritu sancto sanctificamur, atque ad æternitatem proficiscimur, cupimus ostendere quia non solum in baptismo, sed etiam in aliis omnibus cum Patre et Filio Spiritus sanctus operatus est et semper operetur.

Let us come, then, to his other powers and works, so that what and how great the Holy Spirit is may be recognized. For as the Father and the Son are recognized only through their works, as the Lord himself says, “Believe at least my works,” so too what the Holy Spirit is cannot be known more fully except through the marks of his works. Let no one, then, be anxious when we bring forward chapters on the power of the Holy Spirit; let no one close his ears when the divine words are recited: heavenly testimonies ought to be believed more than earthly fictions. What is it, then, that we want? Without doubt, the tradition of the Lord’s signs. For if we are reborn in the name of the Father and of the Son not without the Holy Spirit, if we are sanctified not without the Holy Spirit and advance to eternity, we desire to show that not only in baptism but also in all other things the Holy Spirit has worked and always works with the Father and the Son.

John 10:38 (quotation, high confidence)

Notes and citation

Summary: Nicetas proposes to show from the Spirit’s works, as the Father and Son are known by theirs, that he works with them in everything, not in baptism only.

Quotation: John 10:38. “Aaxietcum” is read as “anxietur, cum”; “ad signa Dominica … traditionem” is obscure and translated by sense. Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; joined words; split word): Siout enim Pater → Sicut enim Pater; (Joan. x. 38) → (Joan. x, 38); Nemo itaque aaDxietcum de Spiritus → Nemo itaque anxietur, cum de Spiritus; cum divinaverba recitantur → cum divina verba recitantur; non sine Spiritu saneto renascimur → non sine Spiritu sancto renascimur; Spiritus sanctus opera- tus est → Spiritus sanctus operatus est.

Topics: Trinity, Baptism, The Holy Spirit

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 6 (PL 52:857a–857 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-6) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 7

7PL 52:857b–857 b

Quamquam sufficeret hoc solum, quod in baptismi sacramento cooperatus invenitur; quia ex hoc et alia intelliguntur non sine Spiritu esse creata. Quale est revera renovatio quidem et reparatio hominis cum Spiritu fiat, figuratio autem hominis et creatio, sine Spiritu esse credatur ? An dubium est alicui, plus esse baptismi sacramentum, quam ipsa exordia creaturae ? quia in baptismo æternitas perficitur, in exordio autem mors regnavit ab Adam. Audiamus ergo David de creatione prophetantem: Verbo Domini cœli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Ps. XXXII, 6). Verbum hoc utique Filius intelligendus est, secundum Joannis præconium per quem omnia facta sunt. Spiritus autem oris non alius est, nisi iste qui creditur sanctus. Habes utique in uno versiculo Dominum, et verbum Domini et Spiritum sanctum Trinitatis adimpleturum mysterium. Quod si verbum hoc, per quod cæli firmati sunt, aliquis imprudenter jussionem interpretari voluerit; Spiritum æque aera solubilem dixerit ; paulatim in Judaismum cadat necesse est: quia nec Photinus nec Judaei per verbum substantivum et Spiritum concedunt esse aliquid procreatum.

And yet this alone would suffice: that he is found working together in the sacrament of baptism; for from this it is understood that other things too were not created without the Spirit. For what sort of thing is it, really, that the renewal and restoration of man should be done with the Spirit, but the forming and creation of man be believed to be without the Spirit? Is it doubtful to anyone that the sacrament of baptism is greater than the very beginnings of creation? For in baptism eternity is perfected, but at the beginning death reigned from Adam. Let us hear, then, David prophesying of creation: “By the word of the Lord the heavens were made firm, and all their power by the Spirit of his mouth.” This Word is surely to be understood as the Son, according to John’s proclamation, “through whom all things were made.” And the Spirit of his mouth is no other than he who is believed holy. You have, then, in one little verse the Lord, and the Word of the Lord, and the Holy Spirit, fulfilling the mystery of the Trinity. But if anyone imprudently wishes to interpret this Word, through which the heavens were made firm, as a command, and likewise calls the Spirit air that dissolves, he must gradually fall into Judaism: for neither Photinus nor the Jews concede that anything was created through a substantial Word and Spirit.

Ps 33:6 (32:6 Vulg.) (quotation, high confidence) · John 1:3 (allusion, high confidence) · Rom 5:14 (allusion, high confidence)

Notes and citation

Summary: Nicetas argues that if the Spirit renews man in baptism he also created him, citing Psalm 33:6, where the Lord, his Word and his Spirit appear together.

Quotation: Ps 33:6 (Vulgate 32:6); John 1:3; allusion to Rom 5:14. The comparison with Judaism is Nicetas’s polemic, translated as written. Many OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; joined words; stray mark; joined words; joined words; OCR slip; joined words; OCR slips; stray note letter; joined words; dropped word; stray commas; OCR slip; stray mark; joined words): Quamquam sufficeret hoc, solum, quod in baptismi sacramento cooperatua invenitur → Quamquam sufficeret hoc solum, quod in baptismi sacramento cooperatus invenitur; sine Spirituesse credatur ? AD. dubium → sine Spiritu esse credatur ? An dubium; quia im baptismo → quia in baptismo; in exordio autem morsregnavit → in exordio autem mors regnavit; Audiamus ergo David decreatione prophetantem Domini cœli firmatisunt, et Spirituoris ejus → Audiamus ergo David de creatione prophetantem: Verbo Domini cœli firmati sunt, et Spiritu oris ejus; Spiritus autem oris non alius est,. nisriste qui → Spiritus autem oris non alius est, nisi iste qui; in uno versiculo Dominum,et verbum → in uno versiculo Dominum, et verbum; per quod cælifirmati sunt, aliquia imprudenterjussionem interpretari voluerit; b Spiritum æque aera sołubilem dixecit → per quod cæli firmati sunt, aliquis imprudenter jussionem interpretari voluerit; Spiritum æque aera solubilem dixerit; cadat neoesse est: quia nec Photinus necJudaeiper verbum substantivum et Spiritum concedunt esse. aliquid → cadat necesse est: quia nec Photinus nec Judaei per verbum substantivum et Spiritum concedunt esse aliquid.

Topics: Trinity, Baptism, Heresy, Creation

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 7 (PL 52:857b–857 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-7) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 8

8PL 52:857d–857 b

Sed dices: De verbo quidem manifestum est quod creaverit; quid de Spiritu ? Accipe aliud testimonium justissimi illius et antiquissimi Job. Spiritus, inquit, divinus qui fecit me (Job. XXXIII, 4). Et David psallens dicit ad Deum : Emitte Spiritum tuum et creabuntur, et renovabis faciem terræ (Ps.CIII, 30). Si creatio et renovatio per Spiritum erit, sine dubio et principium creationis sine Spiritu non fuit. Sed solent hic, qui veritati resistunt, argute Spiritus vocabulum et personam ad Filium convertere, sicubi creator Spiritus invenitur; quia et Filius Spiritus est, sicut et Pater Spiritus. Quod utique non est credendum pravae argumentationi, vel ex hoc ipso quia David et verbum Domini dixit, quod est Filius ; et Spiritum nihilominus praedicavit, qui est sanctus : verbum quidem firmans cœlos, Spiritum autem omnem virtutem eorum, hoc est ornatum. Aut credant ergo qui hæc legunt ; aut si nolunt credere, quid et legunt ? Ne quis autem putet hanc credulitatem ad Dei Patris contumeliam pertinere, cum potius ad gloriam exspectet, si ejus verbum cujus ipse Pater, aut ejus Spiritus cujus ipse auctor est, creasse omnia referatur; ipse enim creat omnia, cum verbum ejus creant et Spiritus.

But you will say: “Of the Word it is plain that he created; what of the Spirit?” Take another testimony, of that most just and most ancient Job: “The divine Spirit,” he says, “who made me.” And David, singing, says to God: “Send forth your Spirit and they will be created, and you will renew the face of the earth.” If creation and renewal will be through the Spirit, without doubt the beginning of creation too was not without the Spirit. But here those who resist the truth are wont cleverly to turn the word and person of “Spirit” to the Son, wherever the Spirit is found as creator; because the Son too is Spirit, as the Father is Spirit. This perverse argument is surely not to be believed, if only because David both spoke of the Word of the Lord, which is the Son, and none the less proclaimed the Spirit, who is holy: the Word making firm the heavens, and the Spirit all their power, that is, their adornment. Let those who read these things, then, either believe; or, if they do not wish to believe, why do they even read? Let no one think that this belief tends to the dishonour of God the Father, since it rather looks to his glory, if his Word, whose Father he is, or his Spirit, whose author he is, is said to have created all things; for he himself creates all things when his Word and Spirit create.

Job 33:4 (quotation, high confidence) · Ps 104:30 (103:30 Vulg.) (quotation, high confidence) · Ps 33:6 (32:6 Vulg.) (allusion, high confidence) · John 4:24 (allusion, low confidence)

Notes and citation

Summary: From Job 33:4 and Psalm 104:30 Nicetas shows that the Spirit creates, rejects the claim that “Spirit” there means the Son, and says this honours the Father, who creates through his Word and Spirit.

Quotations: Job 33:4; Ps 104:30 (Vulgate 103:30); Ps 33:6. Several stray note letters and OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; joined words; joined words; split word; OCR slip; stray mark; OCR slips; joined words; stray marks; joined words; stray marks; joined words; OCR slip; stray note letter; stray note letters; joined words): manifestum esi quod creaverit → manifestum est quod creaverit; Accipe aliud testi,. monium justissimi illius at antiquissimi Job → Accipe aliud testimonium justissimi illius et antiquissimi Job; et creabuntar,et renovabis → et creabuntur, et renovabis; per Spiritum, erit, sine dubio et. principium creationis sine Spiritunon fuit → per Spiritum erit, sine dubio et principium creationis sine Spiritu non fuit; Sed solent I hic, qui veritati resistunt,argute Spiritus vocabulum etpersonamad Filium convertere, sicubi creator I Spiritus → Sed solent hic, qui veritati resistunt, argute Spiritus vocabulum et personam ad Filium convertere, sicubi creator Spiritus; Quod utique nonest credendum → Quod utique non est credendum; Spiritum nihilominus pradicavit → Spiritum nihilominus praedicavit; Spiritum autem omnem \ virtutem eorum, hoeest cornatum. Aut credaot ergoquihæc legunt → Spiritum autem omnem virtutem eorum, hoc est ornatum. Aut credant ergo qui hæc legunt; putet hanc d credulitatem → putet hanc credulitatem; ad gloriam' exspectet, si ejus verbumcujus ipse Pater, aut ejus Spiritus cujus ipse auctor. eat, creasse → ad gloriam exspectet, si ejus verbum cujus ipse Pater, aut ejus Spiritus cujus ipse auctor est, creasse; ipse enim f creat omnia → ipse enim creat omnia.

Topics: Trinity, Creation

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 8 (PL 52:857d–857 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-8) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 9

9PL 52:857b–857 b

Post creationem igitur ostendamus quia vivificat Trinitas. Et quidem de persona refert Apostolus. Testor coram Deo qui vivificat omnia (I Tim. V, 21; VI, 13). Vitam vero dat Christus : Oves, inquit, meæ vocem meam audiunt; et ego dabo eis vitam æternam (Joan. X, 27). Vivificamur vero per Spiritum, ipso Domino dicente, Spiritus est qui vivificat (Joan. VI, 64). Similiter et Paulus ad Romanos: Qui suscitavit Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis (Rom. VIII, 11). Ecce una vivificatio Patris, et Filii, et Spiritus sancti aperte monstrata est.

After creation, then, let us show that the Trinity gives life. And indeed the Apostle speaks of the person [of the Father]: “I charge you before God, who gives life to all things.” Christ gives life: “My sheep,” he says, “hear my voice; and I will give them eternal life.” And we are given life through the Spirit, as the Lord himself says: “It is the Spirit who gives life.” Likewise Paul too to the Romans: “He who raised Christ from the dead will give life also to your mortal bodies, because of his Spirit dwelling in you.” See, the one life-giving of the Father, the Son and the Holy Spirit has been plainly shown.

1 Tim 6:13 (quotation, high confidence) · John 10:27–28 (quotation, high confidence) · John 6:63 (6:64 Vulg.) (quotation, high confidence) · Rom 8:11 (quotation, high confidence)

Notes and citation

Summary: Nicetas shows from Scripture that the Father, the Son and the Spirit alike give life.

Quotations: 1 Tim 6:13; John 10:27–28; John 6:63 (Vulgate 6:64); Rom 8:11. “[of the Father]” is supplied by sense. Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; split word; stray note letter; joined words; stray mark): vivificat omnia(l Tim.V, 21; VI, 13) → vivificat omnia (I Tim. V, 21; VI, 13); vocem meamaudiunt ;et ego dabo eis vitamæternam → vocem meam audiunt; et ego dabo eis vitam æternam; ad Romanos i Qui suseit avit Christum a mortuis, g vivificabit → ad Romanos: Qui suscitavit Christum a mortuis, vivificabit; (Rom. VIII,. 11) → (Rom. VIII, 11).

Topics: Trinity

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 9 (PL 52:857b–857 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-9) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 10

10PL 52:857b–857 b

Præscientia omnium rerum in Deo est, et occultorum cognitor est. Licet nemo Christianus ignoret, tamen ex Danielis libro monstrandum est. Deus, inquit, qui occultorum cognitor es, qui prospicis omnia ante quam nascantur (Dan. XIII, 42). Haec eadem præscientia in Christo est, dicente evangelista: Ab initio, inquit, sciebat Jesus qui esset eum traditurus, vel qui essent non credentes (Joan.VI, 65). Quod sit autem occultorum cognitor, ex hoc manifestatum est, cum obscura consilia Judaeorum, manifestans dicebat : Quid cogitatis nequam in cordibus vestris (Matth. ix, 4) ?

Foreknowledge of all things is in God, and he is the knower of hidden things. Although no Christian is ignorant of this, yet it is to be shown from the book of Daniel: “God,” it says, “who are the knower of hidden things, who see all things before they come to be.” This same foreknowledge is in Christ, as the evangelist says: “From the beginning,” he says, “Jesus knew who would betray him, and who were not believing.” And that he is the knower of hidden things is made plain from this, when, revealing the secret plans of the Jews, he said: “Why do you think evil in your hearts?”

John 6:64 (6:65 Vulg.) (quotation, high confidence) · Matt 9:4 (quotation, high confidence)

Notes and citation

Summary: Nicetas shows that foreknowledge and knowledge of hidden things belong to God and to Christ.

Quotations: Susanna 42 (Dan 13:42 in the Greek and Latin Bible; outside the Protestant canon); John 6:64 (Vulgate 6:65); Matt 9:4. Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; joined words; OCR slip; stray note letter; stray mark): Præscientia omniumreram → Præscientia omnium rerum; cognitor es, Quis prospicis → cognitor es, qui prospicis; (Dan. XIH, 42). Hmc eadem præscentia → (Dan. XIII, 42). Haec eadem præscientia; sciebat Jesus I qui esset eum traditurus, vel qui. essent → sciebat Jesus qui esset eum traditurus, vel qui essent; Quod sit autem oocultorum cognitor, ex boo manif festatum est → Quod sit autem occultorum cognitor, ex hoc manifestatum est; (Matth. ixr 4) → (Matth. ix, 4).

Extrabiblical texts: Sus 42 (Susanna [in RC, EO, ETH canons]; quotation)

Topics: Trinity, Christology

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 10 (PL 52:857b–857 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/10

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-10) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 11

11PL 52:857b–859 a

Similiter præscire omnia Spiritum, Deus manifestavit dicens ad apostolos: Cum venerit Spiritus veritatis, docebit vos omnia, et ventura annuntiabit vobis (Joan. xvi, 13). Qui ventura annuntiare perhibetur, puto praescire omnia non dubitabitur, quia ipse scrutatur altitudines Dei, et novit omnia quæ sunt Dei. Nec non et sacramenta revelat Dei; testatur Daniel dicens : Ipse est Deus deorum, et rex regum, qui sacramenta revelat (Dan. II, 47). Revelantur omnia per Christum, sicut ipse ait: Nemo novit Patrem nisi Filius et cui voluerit Filius revelare (Luc. x,22). Omnis vero in Spiritu revelatio est; testatur Paulus: Nobis, inquit, revelavit Deus per Spiritum sanctum suum (I Cor. II, 10). Ecce est revelatio unius Trinitatis Deus.

Likewise God made it plain that the Spirit foreknows all things, saying to the apostles: “When the Spirit of truth comes, he will teach you all things, and will announce to you things to come.” He who is said to announce things to come will not, I think, be doubted to foreknow all things, since he searches the depths of God and knows all the things that are God’s. He also reveals the mysteries of God; Daniel testifies, saying: “He is the God of gods and King of kings, who reveals mysteries.” All things are revealed through Christ, as he himself says: “No one knows the Father except the Son and him to whom the Son wishes to reveal him.” And all revelation is in the Spirit; Paul testifies: “To us,” he says, “God has revealed it through his Holy Spirit.” See, the revelation of the one Trinity is God.

John 16:13 (quotation, high confidence) · John 14:26 (quotation, medium confidence) · 1 Cor 2:10–11 (allusion, high confidence) · Dan 2:47 (quotation, high confidence) · Luke 10:22 (quotation, high confidence) · 1 Cor 2:10 (quotation, high confidence)

Notes and citation

Summary: Nicetas shows that the Spirit, like the Father and the Son, foreknows and reveals the things of God.

Quotations: John 16:13 (with 14:26); 1 Cor 2:10–11; Dan 2:47; Luke 10:22 (Matt 11:27); 1 Cor 2:10. The last sentence is compressed in the printed text and translated literally. Several OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; joined words; OCR slips; OCR slips; joined words; joined words; split word; split word; OCR slip; stray note letters): Deus mani festavit dicens → Deus manifestavit dicens; (Joan. xvi J3). Qui veaturaannuntiare → (Joan. xvi, 13). Qui ventura annuntiare; quia ipseh scrutatur altitudines Dei, et i novit omnia → quia ipse scrutatur altitudines Dei, et novit omnia; testatur Damel dioens → testatur Daniel dicens; per Christum,sicut ipse ait → per Christum, sicut ipse ait; testatur Pau- Ius: Nobis → testatur Paulus: Nobis; (Cor. II, 10). Ecceest revelatiounius → (I Cor. II, 10). Ecce est revelatio unius.

Topics: Trinity

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 11 (PL 52:857b–859 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-11) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 12

12PL 52:859a–859 b

Quod ubique sit praesens, et impleat omnia, dicente Esaia: Ego, inquit, Deus approximans. Et Deus de longinquo (Isa. xxx, 27). Si absconditus fuerit homo in absconditis, numquid non videbo eum? nonne cælum et terram ego impleo (Jerem. XXIII, 24)? Quid autem de sua praesentia, qui ubique? Et Salvator Christus in Evangelio dicit: Ubicumque fuerint duo vel tres in nomine meo, ibi et ego sum in medio ipsorum (Matth. XVIII, 20). De plenitudine autem ejus apostolus refert: Qui descendit, ipse est et qui ascendit super omnes cælos ut adimpleret omnia (Eph. iv, 10). De Spiritu aeque sancto quod adsit ubique, dicit propheta ex persona Domini: Ego in vobis, et Spiritus meus stat in medio vestrum (Agg. II, 6). Et Salomon ait : Spiritus Domini replevit orbem terrarum (Sap. I, 7). Habitat Deus in sanctis suis, secundum promissionem quam dixerat, Habitabo in illis et inambulabo (II Cor. vi, 16). Quid vero Dominus in Evangelio dicit ? Manete in me et ego vobis (Joan. xv, 4). Probat autem hoc Paulus : Nescitis quia Jesus Christus in vobis est (II Cor. XIII, 5) ? Hoc autem totum in Spiritus habitatione adimpletur, sicut memorat Joannes : Ex hoc, inquit, scimus quia in nobis est, de Spiritu suo, quem dedit nobis (I Joan. III, 24). Similiter et idem Paulus : Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis (II Cor. III, 16) ? Et mox dicit: Glorificate et portate Deum in corpore vestro (I Cor. vi, 20).

That he is present everywhere and fills all things, Isaiah says: “I,” he says, “am a God who draws near, and a God from afar.” “If a man is hidden in hiding places, shall I not see him? Do I not fill heaven and earth?” And what of his presence who is everywhere? Christ the Saviour too says in the gospel: “Wherever two or three are gathered in my name, there am I also in the midst of them.” And of his fullness the Apostle says: “He who descended is the same who ascended above all the heavens, that he might fill all things.” Of the Holy Spirit likewise, that he is present everywhere, the prophet says in the person of the Lord: “I am in you, and my Spirit stands in your midst.” And Solomon says: “The Spirit of the Lord has filled the world.” God dwells in his saints, according to the promise he had spoken: “I will dwell in them and walk among them.” What does the Lord say in the gospel? “Abide in me, and I in you.” And Paul proves this: “Do you not know that Jesus Christ is in you?” All this is fulfilled in the indwelling of the Spirit, as John recalls: “By this,” he says, “we know that he is in us, by his Spirit whom he has given us.” Likewise the same Paul: “Do you not know that you are the temple of God and the Spirit of God dwells in you?” And soon he says: “Glorify and carry God in your body.”

Textual problem in this passage: see the notes.

Jer 23:23–24 (quotation, high confidence) · Matt 18:20 (quotation, high confidence) · Eph 4:10 (quotation, high confidence) · Hag 2:5 (2:6 Vulg.) (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence) · John 15:4 (quotation, high confidence) · 2 Cor 13:5 (quotation, high confidence) · 1 John 3:24 (quotation, high confidence) · 1 Cor 3:16 (quotation, high confidence) · 1 Cor 6:20 (quotation, high confidence)

Notes and citation

Summary: Nicetas shows that the Father, the Son and the Spirit are all present everywhere and dwell in the faithful.

The first quotation is Jer 23:23–24, not Isaiah as the text says (Migne cites Isa 30:27 for the first part); stated as written. Other quotations: Matt 18:20; Eph 4:10; Hag 2:5 (Vulgate 2:6); Wis 1:7 (outside the Protestant canon); 2 Cor 6:16; John 15:4; 2 Cor 13:5; 1 John 3:24; 1 Cor 3:16 (Migne prints II Cor. III, 16); 1 Cor 6:20 (Vulgate “glorificate et portate”). Many OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; joined words; OCR slip; joined words; stray note letter; OCR slips; joined words; joined words; OCR slip; split words; stray mark; stray note letter): Quod ubiquc sit praesens,etimpleat omnia,dicente Esaia:Ego → Quod ubique sit praesens, et impleat omnia, dicente Esaia: Ego; in absconditis. numquid non videbo eum fnonne cælum → in absconditis, numquid non videbo eum? nonne cælum; (Jerem. XXIII, 24)?Quid autem → (Jerem. XXIII, 24)? Quid autem; duo vel tres * in nomine meo → duo vel tres in nomine meo; De plenitudine autem ej us apo- stolus refert → De plenitudine autem ejus apostolus refert; super omnesc cælos → super omnes cælos; (Eph. iv,40). DeSpirituaequesanctoquodb adsitubique,dicitpropheta → (Eph. iv, 10). De Spiritu aeque sancto quod adsit ubique, dicit propheta; (Sap.l, 7) → (Sap. I, 7); in sanctis suis,secundum promissionem → in sanctis suis, secundum promissionem; in Spiritus habitatione adimpletur,sicut memorat Joannes :Ex hoc,inquit, scimus guia in nobis est,de Spiritu suo → in Spiritus habitatione adimpletur, sicut memorat Joannes : Ex hoc, inquit, scimus quia in nobis est, de Spiritu suo; (I Joan. in, 24) → (I Joan. III, 24); templum Dei estis. et Spiritus Dei → templum Dei estis, et Spiritus Dei.

Extrabiblical texts: Wis 1:7 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Trinity

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 12 (PL 52:859a–859 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/12

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-12) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 13

13PL 52:859b–859 a

Nam quod arguat Pater, arguat et Filius, arguat etiam et Spiritus sanctus, ita probandum est. In Psalmo XLIX legitur: Peccatori autem dixit Deus: quare tu enarras justitias meas (Ps. XLIX, 16) ? Et infra : Arguam te et statuam illam contra faciem tuam (Ibid., 21). David æque orans dicit ad Deum: Domine, ne in ira tua arguas me (Ps. VI, 2). Et quia ipse venturus est arguere omnem carnem (Jud. 15). Quid vero de Spiritu sancto salvator in Evangelio ? Cum venerit, inquit, Paraclitus ille, arguet mundum de peccato et de justitia et de judicio (Joan. xvi, 8). Hoc providens David clamabat ad Deum: Quo ibo a Spiritu tuo, et a facie tua quo fugiam (Ps. CXXXVIII, 7)? Quod sit autem unum judicium a Deo per Christum futurum, beatus Paulus ostendit : cum judicabit, inquit, Deus occulta hominum per Jesum Christum Dominum nostrum (Rom. II, 16). Et quia Spiritus sanctus judicaturus est Antichristum, dicente Paulo, cum de persona ejus loqueretur : Quem interficiet, ait, Dominus Jesus Spiritu oris sui (II Thess. II, 8). Si Antichristus Spiritu oris Domini interficitur, ergo et omnis creatura Spiritu judicabitur, dicente Salomone : Contra illos statuet Spiritus virtutis, et tamquam turbo venti dividet eos (Sap. v, 24).

That the Father convicts, the Son convicts, and the Holy Spirit also convicts, is to be proved thus. In Psalm 49 we read: “But to the sinner God said: Why do you recount my righteous acts?” And below: “I will convict you and set it before your face.” David likewise, praying, says to God: “Lord, do not convict me in your anger.” And that he himself is to come to convict all flesh. What does the Saviour say of the Holy Spirit in the gospel? “When that Paraclete comes,” he says, “he will convict the world of sin and of righteousness and of judgment.” Foreseeing this, David cried to God: “Where shall I go from your Spirit, and where shall I flee from your face?” And that there is to be one judgment by God through Christ, blessed Paul shows: “When God,” he says, “will judge the secrets of men through Jesus Christ our Lord.” And that the Holy Spirit is to judge the Antichrist, Paul says, when he was speaking of his person: “Whom the Lord Jesus,” he says, “will slay with the Spirit of his mouth.” If the Antichrist is slain by the Spirit of the Lord’s mouth, then every creature too will be judged by the Spirit, as Solomon says: “The Spirit of power will stand against them, and like a whirlwind will scatter them.”

Ps 50:16 (49:16 Vulg.) (quotation, high confidence) · Ps 50:21 (49:21 Vulg.) (quotation, high confidence) · Ps 6:1 (6:2 Vulg.) (quotation, high confidence) · Jude 15 (allusion, high confidence) · John 16:8 (quotation, high confidence) · Ps 139:7 (138:7 Vulg.) (quotation, high confidence) · Rom 2:16 (quotation, high confidence) · 2 Thess 2:8 (quotation, high confidence)

Notes and citation

Summary: Nicetas shows that the Father, the Son and the Spirit all convict and judge, the Spirit slaying the Antichrist and judging every creature.

Quotations: Ps 50:16, 21 (Vulgate 49:16, 21; Nicetas names it Psalm 49); Ps 6:1 (Vulgate 6:2); Jude 15; John 16:8; Ps 139:7 (Vulgate 138:7); Rom 2:16; 2 Thess 2:8; Wis 5:23 (Vulgate 5:24; outside the Protestant canon). Several OCR slips and a stray note letter were corrected.

Notes on the original text

Digital text corrected (OCR slips; doubled word; joined words; joined words; OCR slip; split word; split words; OCR slips; stray note letter; OCR slip; stray space; joined words): et Spiritus sanctus,ita probandum → et Spiritus sanctus, ita probandum; enarras justilias meas (Ps. XLIX, i6) → enarras justitias meas (Ps. XLIX, 16); et statuam c illam contra faciem tuam (Ibid., 2i) → et statuam illam contra faciem tuam (Ibid., 21); Cum venerit ,inquit, Paraclitus ille, arguet mundumde peccato → Cum venerit, inquit, Paraclitus ille, arguet mundum de peccato; (Joan. xvi, 8).Hoc providens → (Joan. xvi, 8). Hoc providens; unum judicium a a Deo → unum judicium a Deo; cum judicabit, i n qu i t, Deus occu Ita hominum um per Jes urn Christum → cum judicabit, inquit, Deus occulta hominum per Jesum Christum; Spiritus sanctusjudicaturus → Spiritus sanctus judicaturus; Quem interficiet, ait,Dominus Jesus Spiritu ori sui → Quem interficiet, ait, Dominus Jesus Spiritu oris sui; dicente Salo- mone → dicente Salomone.

Extrabiblical texts: Wis 5:23 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Trinity, Eschatology, The last judgment

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 13 (PL 52:859b–859 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/13

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-13) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 14

14PL 52:859a–859 a

Nam et quod bonus Pater, bonus Filius, bonus Spiritus sanctus, sic probatur. De Patre quidem dixit Unigenitus in Evangelio : Nemo bonus nisi unus Deus (Matth. XIX, 17). De se autem : Ego sum pastor bonus (Joan. x, 11). De Spiritu aeque David psallens dicit: Spiritus tuus bonus deducet me in viam rectam (Ps. CXLII). Et sicut dicitur de Filio, Rectum est verbum Domini (Ps. XXXII, 4), sic et de Spiritu dicitur Spiritum rectum innova in visceribus meis (Ps.L, 10).

And that the Father is good, the Son good, the Holy Spirit good, is proved thus. Of the Father the Only-begotten said in the gospel: “No one is good but one, God.” Of himself: “I am the good shepherd.” Of the Spirit likewise David says in the psalm: “Your good Spirit will lead me in the right way.” And as it is said of the Son, “The word of the Lord is right,” so it is said of the Spirit: “Renew a right spirit within me.”

Matt 19:17 (quotation, high confidence) · John 10:11 (quotation, high confidence) · Ps 143:10 (142:10 Vulg.) (quotation, high confidence) · Ps 33:4 (32:4 Vulg.) (quotation, high confidence) · Ps 51:10 (50:12 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Nicetas shows that goodness and rightness are ascribed alike to the Father, the Son and the Spirit.

Quotations: Matt 19:17; John 10:11; Ps 143:10 (Vulgate 142:10); Ps 33:4 (Vulgate 32:4); Ps 51:10 (Vulgate 50:12). Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; joined words; joined words; joined words; OCR slip): bonus Spiritus sanctus,sic probatur.De Patre quidem diiit → bonus Spiritus sanctus, sic probatur. De Patre quidem dixit; David psaUens dicit: Spiritus tuus bonusdeducetme → David psallens dicit: Spiritus tuus bonus deducet me; Et sicut diciturde Filio → Et sicut dicitur de Filio.

Topics: Trinity

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 14 (PL 52:859a–859 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/14

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-14) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 15

15PL 52:859a–859 b

Quis autem illam dignitatem Spiritus sancti possit tacere? Antiqui enim prophetae clamabant: Hæc dicit Dominus. Hanc vocem Christus adveniens in suam revocavit personam dicens : Et ego dico vobis. Novi autem prophetae quid clamant? sicut Agabus prophetans in Actibus apostolorum ait: Hæc dicit Spiritus sanctus (Act. XXI, 11). Et iterum se a Deo Patre et a Christo vocatum et missum Paulus apostolus (Gal. I, 1), non ab hominibus neque per hominem, sed per Jesum Christum et Deum Patrem. In Actis vero apostolorum legitur quod a Spiritu sancto segregatus et missus. Sic enim scriptum est: Et dicit Spiritus sanctus, segregate mihi Barnabam et Paulum in opus quo vocavi eos (Act. XIII, 2). Et paulo post : Ipsi autem missi a Spiritu sancto descenderunt Seleuciam (Ibid., 4).

Who could keep silent about that dignity of the Holy Spirit? For the ancient prophets cried: “Thus says the Lord.” Christ, when he came, called back this voice into his own person, saying: “But I say to you.” And what do the new prophets cry? As Agabus, prophesying in the Acts of the Apostles, says: “Thus says the Holy Spirit.” And again the apostle Paul [says that he was] called and sent by God the Father and by Christ, not by men nor through a man, but through Jesus Christ and God the Father. But in the Acts of the Apostles we read that he was set apart and sent by the Holy Spirit. For thus it is written: “And the Holy Spirit says: Set apart for me Barnabas and Paul for the work to which I have called them.” And a little later: “So they, sent out by the Holy Spirit, went down to Seleucia.”

Matt 5:22 (quotation, medium confidence) · Acts 21:11 (quotation, high confidence) · Gal 1:1 (quotation, high confidence) · Acts 13:2 (quotation, high confidence) · Acts 13:4 (quotation, high confidence)

Notes and citation

Summary: Nicetas notes that the prophets spoke for the Lord, Christ in his own name, and the new prophets for the Holy Spirit, who also sent Paul, as the Father and Christ did.

Quotations: Matt 5:22 and parallels; Acts 21:11; Gal 1:1; Acts 13:2, 4. “[says that he was]” is supplied for an elliptical sentence. A split word was corrected.

Notes on the original text

Digital text corrected (split word): in suam revoca vit personam → in suam revocavit personam.

Topics: Trinity, Church office

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 15 (PL 52:859a–859 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/15

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-15) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 16

16PL 52:859b–859 d

Ne quis autem Spiritum sanctum quia Paraclitus dicitur contemptibile quid æstimet ; Paraclitus enim advocatus sive consolator est secundum Latinam linguam ; quae appellatio etiam Filio Dei communis est, sicut docet Joannes : Hæc, inquit, scribo vobis ne peccetis. Quod si quis peccaverit, Paraclitum habemus advocatum apud Patrem, Christum justum (I Joan. II, 1). Nam et ipse Dominus cum dicit ad apostolos alterum advocatum mittet vobis Pater, sine dubio cum alium Paraclitum nominat, sic quoque Paraclitum manifestat. Sed nec a Patre hoc nomen Paracliti alienum est: beneficentiae enim nomen est, non naturae. Paulus denique ad Corinthios scribit: Benedictus Deus et Pater Domini nostri Jesu Christi; Pater misericordiarum et Deus totius consolationis, qui consolatur nos (II Cor. I, 3); quod Graece dicitur, ϰαί Θεὸς πάσης παραϰλήσεως. Et cum consolator dicitur Pater, consolator et Filius, consolator et Spiritus sanctus, una tamen nobis consolatio Trinitatis præstatur. Sed abluti, inquit, estis et sanctificati et justificati estis in nomine Domini Jesu Christi et in Spiritu Dei nostri (I Cor. VI, 11).

Let no one think the Holy Spirit something contemptible because he is called Paraclete; for Paraclete in the Latin language is advocate or comforter; a title which is also shared by the Son of God, as John teaches: “These things,” he says, “I write to you so that you may not sin. But if anyone sins, we have a Paraclete, an advocate with the Father, Christ the righteous.” For the Lord himself too, when he says to the apostles, “The Father will send you another advocate,” without doubt, when he names another Paraclete, thereby shows himself also to be a Paraclete. But neither is this name of Paraclete foreign to the Father: for it is a name of beneficence, not of nature. Paul, in short, writes to the Corinthians: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us”; which in Greek is said kai theos pasēs paraklēseōs. And since the Father is called comforter, the Son comforter, and the Holy Spirit comforter, yet one comfort of the Trinity is given us. “But you were washed,” he says, “and sanctified and justified in the name of the Lord Jesus Christ and in the Spirit of our God.”

Textual problem in this passage: see the notes.

1 John 2:1 (quotation, high confidence) · John 14:16 (quotation, high confidence) · 2 Cor 1:3–4 (quotation, high confidence) · 1 Cor 6:11 (quotation, high confidence)

Notes and citation

Summary: Nicetas explains that “Paraclete” (advocate, comforter) is a title of kindness shared by the Son and the Father, so it does not lessen the Spirit.

Quotations: 1 John 2:1; John 14:16; 2 Cor 1:3–4 (with the Greek phrase, printed in Greek in the edition, transliterated here); 1 Cor 6:11 (Migne prints II Cor). Several OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; joined words; joined words; dropped word; OCR slip; joined words; stray note letter; misprinted reference; split word; stray note letter): Nequis autem Spiritum sanctum quia Paraclitus dicitur e contemptibile → Ne quis autem Spiritum sanctum quia Paraclitus dicitur contemptibile; etiam Fno Dei communis → etiam Filio Dei communis; scribo vobis nepeccetis.Quod si quis peccaverit,Paraclitum habemus advocatum Patrem Christumjustum (I Joan. u, 1) → scribo vobis ne peccetis. Quod si quis peccaverit, Paraclitum habemus advocatum apud Patrem, Christum justum (I Joan. II, 1); mittet vobis Pater,sine dubiocum alium → mittet vobis Pater, sine dubio cum alium; non na. turae → non naturae; Benedi ctus Deus → Benedictus Deus; Deus totius consolationis,qui consolatur → Deus totius consolationis, qui consolatur; quod Graece dicitur, f ϰαί → quod Graece dicitur, ϰαί; et Spiritus sanctus,una tamen → et Spiritus sanctus, una tamen; et justificatiestis in nomine → et justificati estis in nomine; Spiritu Dei nostri II Cor. VI, 11). → Spiritu Dei nostri (I Cor. VI, 11)..

Topics: Trinity, Baptism, The Holy Spirit

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 16 (PL 52:859b–859 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/16

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-16) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 17

17PL 52:859d–861 b

Sed forsitan haec mitia et bona non excitant animum ad intelligendam potentiam Spiritus sancti; pauca de terribilibus proferamus. Vendiderat possessionem Ananias, sicut scriptum est in Actibus apostolorum, suppressamque partem pecuniæ discipulus sibi reservaverat; reliquam pro tota ante pedes deposuit apostolorum. Offendit Spiritum sanctum, quem putaverat se latere. Sed quid ad eum continuo beatissimus Petrus ? Anania, quare Satanas implevit cor tuum, mentiri te Spiritui sancto (Act. v, 3)? Et statim ait: Non es mentitus hominibus, sed Deo. Atque ita percussus virtute ejus, cui mentiri voluerat, expiravit. Quid hic vult beatus Petrus intelligi Spiritum sanctum ? Et utique clarum est cum dicit: Non es mentitus hominibus, sed Deo. Manifestum est ergo quoniam qui mentitur Spiritui sancto, Deo mentitur ; et qui credit in Spiritum sanctum, credit in Deum. Sic etiam uxor Ananiæ, quæ in mendacio fuerat conscia et in morte facta est socia. Tale aliquid, immo fortius in Evangelio ostendit Dominus dicens: Omne peccatum et blasphemiae remittentur hominibus; qui autem dixerit blasphemiam in Spiritum sanctum, non remittetur ei neque in hoc sœculo neque in futuro (Matth. XII, 32 ; Marc. III, 28, 29; Luc. XII, 10). Terribilis sententia! irremissibile dicit esse peccatum ei qui in Spiritum sanctum blasphemaverit. Compara huic sententiæ illud quod scriptum est in Regnorum libro: Si peccando peccaverit vir in virum, orabunt pro eo ; si autem in Deum peccaverit, quis orabit pro eo (I Reg. II, 25)? Ergo quia peccare in Spiritum sanctum et peccare in Deum, idem inexpiabile crimen est; jam advertere poterunt quanta sit Spiritus sancti majestas; in quem si quis rebellis exstiterit, in perpetuas poenas trudetur.

But perhaps these gentle and good things do not rouse the mind to understand the power of the Holy Spirit; let us bring forward a few terrible things. Ananias had sold a possession, as it is written in the Acts of the Apostles, and the disciple had kept back for himself a part of the money that he withheld; the rest he laid at the apostles’ feet as if it were the whole. He offended the Holy Spirit, whom he had thought he could escape. But what did the most blessed Peter say to him at once? “Ananias, why has Satan filled your heart, to lie to the Holy Spirit?” And at once he says: “You have not lied to men but to God.” And so, struck by the power of him to whom he had wished to lie, he breathed his last. What does blessed Peter wish the Holy Spirit to be understood to be here? It is surely clear when he says: “You have not lied to men but to God.” It is plain, then, that one who lies to the Holy Spirit lies to God; and one who believes in the Holy Spirit believes in God. So too the wife of Ananias, who had been his accomplice in the lie, was made his companion in death. Something of the same kind, indeed stronger, the Lord shows in the gospel, saying: “Every sin and blasphemy will be forgiven men; but whoever speaks blasphemy against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.” A terrible sentence! He says that the sin is unforgivable for one who blasphemes against the Holy Spirit. Compare with this sentence what is written in the book of Kingdoms: “If a man sins against a man, they will pray for him; but if he sins against God, who will pray for him?” Since, then, sinning against the Holy Spirit and sinning against God are the same unforgivable crime, they will now be able to notice how great is the majesty of the Holy Spirit, against whom if anyone rebels he will be thrust into everlasting punishment.

Acts 5:1–10 (allusion, high confidence) · Acts 5:3–4 (quotation, high confidence) · Matt 12:31–32 (quotation, high confidence) · Mark 3:28–29 (allusion, medium confidence) · Luke 12:10 (allusion, medium confidence) · 1 Sam 2:25 (quotation, high confidence)

Notes and citation

Summary: From Ananias, who lied to the Spirit and so to God, and from the unforgivable blasphemy against the Spirit, Nicetas argues that the Spirit is God.

Quotations and allusions: Acts 5:1–10 (5:3–4 quoted); Matt 12:31–32 (Mark 3:28–29; Luke 12:10); 1 Sam 2:25 (1 Kingdoms in the Greek, 1 Kings in the Latin). Several OCR slips and stray marks were corrected; “spiritum est” is read as “scriptum est”.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; joined words; OCR slip; stray mark; joined words; OCR slips; stray note letter; joined words; joined words; OCR slip; split word; stray mark; stray note letter): Sedforsitan haec mitia et bona non excitantanimum → Sed forsitan haec mitia et bona non excitant animum; Vendiderat posssessionem → Vendiderat possessionem; ante pedes deposuit apostoIorum.OffenditSpiritum sanctum,quem putaverat → ante pedes deposuit apostolorum. Offendit Spiritum sanctum, quem putaverat; continuo bea tissimus Petrus → continuo beatissimus Petrus; mentirite Spiritui sancto (Act. v. 3)? → mentiri te Spiritui sancto (Act. v, 3)?; virtute ejus,cui mentiri → virtute ejus, cui mentiri; Quid hic * vult beatus Petrus → Quid hic vult beatus Petrus; sed DeoManifestum est ergo → sed Deo. Manifestum est ergo; Deo mentitur ; ei qui credit in Spiritum sanctum, credit in Deum.Sic etiam → Deo mentitur ; et qui credit in Spiritum sanctum, credit in Deum. Sic etiam; fuerat conscia est in morte → fuerat conscia et in morte; remittentur homnibus. ; qui autemdixerit blasphemiam in Spiritumsanctum,non remittetur → remittentur hominibus; qui autem dixerit blasphemiam in Spiritum sanctum, non remittetur; (Matth. Xli, 32 ; Marc.III, 28, 29; Luc. xn, 10). Terribilis sententia I b irremissibile → (Matth. XII, 32 ; Marc. III, 28, 29; Luc. XII, 10). Terribilis sententia! irremissibile; illud quod spiritum est in Regnorum libro → illud quod scriptum est in Regnorum libro; idem c inexpiabile crimen → idem inexpiabile crimen.

Topics: Trinity, The Holy Spirit

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 17 (PL 52:859d–861 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/17

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-17) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 18

18PL 52:861b–861 b

Possem plura de divinis Scripturis proferre testimonia quæ, secundum Baptismi sacramentum, Trinitatem unius operationis ac potentiæ manifestarent. Sed quia et in his plenus est sapientibus intellectus, multa praetereo. Faciam itaque recapitulationem dicturus : si de Patre procedit Spiritus sanctus ; si liberat ; si sanctificat ; si Dominus est, ut dixit Apostolus; si erat cum Patre et Filio; si vivificat; si præscientiam habet, sicut habet Pater et Filius ; si revelat ; si ubique est; si adimplet orbem terrarum; si habitat in electis ; si arguet mundum ; si judicat; si bonus est; si rectus est; si de eo clamatur, haec dicit Spiritus sanctus; si prophetas constituit ; si apostolos mittit ; si consolator est ;si abluit et justificat ; si tentatores suos interficit ; si is qui in eum blasphemaverit, non habet remissionem neque in hoc saeculo neque in futuro, quod utique Deo proprium est; si haec ita sint, immo quia vera sunt, quid a me quæritur ut dicam quid sit Spiritus sanctus, cum per operum magnitudinem, quod est ipse se manifestat ? Non utique alienus est Patris et Filii sanctitate, qui non est ab operum virtute alienus : frustra illi nomen divinitatis negatur, cujus potestas non potest abnegari: frustra prohibeor eum cum Patre et Filio venerari, quem confiteri cum Patre et Filio ipsa veritate compellor. Si ille mihi cum Patre et Filio confert remissionem peccatorum, confert sanctificationem et vitam æternam, ingratus ero nimis et impius si non ei cum Patre et Filio referam gloriam. Aut si non est colendus cum Patre et Filio, ergo nec confitendus est in baptismate. Si autem omni modo confitendus est, secundum dictum Domini et traditionem apostolorum, ne semiplena sit fides et imperfecta; quis me poterit ab ejus religione et veneratione cohibere ? In quem enim credere jubeor, ei etiam devote supplicabo.

I could bring forward more testimonies from the divine Scriptures that would show, according to the sacrament of baptism, the Trinity of one working and power. But since in these too there is full understanding for the wise, I pass over many. I shall therefore make a recapitulation, saying: if the Holy Spirit proceeds from the Father; if he sets free; if he sanctifies; if he is Lord, as the Apostle said; if he was with the Father and the Son; if he gives life; if he has foreknowledge, as the Father and the Son have; if he reveals; if he is everywhere; if he fills the world; if he dwells in the elect; if he will convict the world; if he judges; if he is good; if he is right; if it is cried of him, “Thus says the Holy Spirit”; if he appoints prophets; if he sends apostles; if he is comforter; if he washes and justifies; if he slays those who tempt him; if he who blasphemes against him has no forgiveness either in this age or in the age to come, which is surely proper to God; if these things are so, or rather because they are true, why am I asked to say what the Holy Spirit is, when through the greatness of his works he himself shows what he is? He is surely not a stranger to the holiness of the Father and the Son who is no stranger to the power of their works: in vain is the name of divinity denied him whose power cannot be denied: in vain am I forbidden to venerate him with the Father and the Son, whom I am compelled by truth itself to confess with the Father and the Son. If he confers on me, with the Father and the Son, forgiveness of sins, confers sanctification and eternal life, I shall be most ungrateful and impious if I do not give him glory with the Father and the Son. Or if he is not to be worshipped with the Father and the Son, then neither is he to be confessed in baptism. But if he is in every way to be confessed, according to the Lord’s saying and the tradition of the apostles, lest faith be half-full and imperfect, who will be able to keep me from worshipping and venerating him? In whom I am commanded to believe, to him I shall also devoutly pray.

Matt 28:19 (allusion, high confidence) · Matt 12:32 (allusion, high confidence)

Notes and citation

Summary: Nicetas sums up the Spirit’s works and concludes that he who is confessed in baptism with the Father and the Son must be worshipped with them.

Allusion: Matt 28:19; the list recapitulates sections 3–17. Several OCR slips and stray marks were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; joined words; doubled word; joined words; joined words; joined words; OCR slip; joined words; split word; joined words; stray marks; split word; split words; OCR slip; stray mark): secundum Baptismi sacramentum,Trinitatem → secundum Baptismi sacramentum, Trinitatem; si Dominus est, est,ut dixit Apostolus; si erat cum Patre et filio → si Dominus est, ut dixit Apostolus; si erat cum Patre et Filio; sihabitatind electis ; si arguet mundum ; sijudicat → si habitat in electis ; si arguet mundum ; si judicat; siabluit et justificat ; si ® tentatores suos interficit ; si is qui f in eum → si abluit et justificat ; si tentatores suos interficit ; si is qui in eum; ut dicam quid sit Spiritus sanatus → ut dicam quid sit Spiritus sanctus; cuj us potestas non potest abnegari:frustra prohibeor eum cum PaM tre → cujus potestas non potest abnegari: frustra prohibeor eum cum Patre; ipsa veritate compellor.Siilli mihi → ipsa veritate compellor. Si ille mihi; ingratus ero nimis etimpius si non ei cumP atre → ingratus ero nimis et impius si non ei cum Patre; cum Patre ei Filio, ergo nec confitendusest → cum Patre et Filio, ergo nec confitendus est; et tradi- tionem apostolorum → et traditionem apostolorum; cohibere ? R In quem → cohibere ? In quem.

Topics: Trinity, Baptism, Prayer, The Holy Spirit, Worship

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 18 (PL 52:861b–861 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/18

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-18) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 19

19PL 52:861b–861 G

Adorabo ergo Patrem, adorabo Filium, adorabo Spiritum sanctum, una eademque veneratione. Quod si quis durum hoc putat, audiant quomodo David ad culturam Dei fideles hortetur : Adorate, inquit, scabellum pedum ejus, quoniam sanctum est (Ps. XCVIII, 5). Si scabellum pedum Domini religionis est adorari; quanto magis religiosum erit, si ejus Spiritus adoretur ? ille utique Spiritus quem beatus Petrus in tanta sublimitate prædicavit dicens : Evangelizaverunt vobis Spiritum sanctum missum de cælo, in quem concupiscunt angeli prospicere (I Pet. I, 12). Si angeli eum cupiunt aspicere, quanto magis nos homines mortales contemnere non debemus? ne forte et de nobis dicatur sicut dictum est ad Judæos: Vos semper Spiritui sancto restitistis, sicut et patres vestri (Act. VII, 51).

I shall adore, then, the Father, I shall adore the Son, I shall adore the Holy Spirit, with one and the same veneration. But if anyone thinks this harsh, let them hear how David exhorts the faithful to the worship of God: “Adore,” he says, “the footstool of his feet, for it is holy.” If it is a matter of religion that the footstool of the Lord’s feet be adored, how much more religious will it be if his Spirit is adored? That Spirit, surely, whom blessed Peter proclaimed in such sublimity, saying: “They preached to you the Holy Spirit sent from heaven, into whom the angels long to look.” If the angels desire to look upon him, how much more ought we, mortal men, not to despise him? Lest perhaps it be said of us too, as was said to the Jews: “You always resist the Holy Spirit, as your fathers did.”

Ps 99:5 (98:5 Vulg.) (quotation, high confidence) · 1 Pet 1:12 (quotation, high confidence) · Acts 7:51 (quotation, high confidence)

Notes and citation

Summary: Nicetas concludes that the Father, Son and Spirit are adored with one worship, since even the Lord’s footstool is to be adored and angels long to look on the Spirit.

Quotations: Ps 99:5 (Vulgate 98:5); 1 Pet 1:12; Acts 7:51. Several OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slips; joined words; stray note letter; stray note letters; OCR slip): adorabo Spiritum sanctum,una eademque → adorabo Spiritum sanctum, una eademque; David ad hculturam Dei → David ad culturam Dei; religionis est adorari;quanto → religionis est adorari; quanto; dicens : i Evangelizaverunt vobis → dicens : Evangelizaverunt vobis; in quem concuspiscunt angeli prospicere (IPet- I, 12) → in quem concupiscunt angeli prospicere (I Pet. I, 12); nos homines mortalesj contemnere → nos homines mortales contemnere; Vos semper It Spiritui sancto restitistis, sicut et patres vestri (Act. vi!, 51) → Vos semper Spiritui sancto restitistis, sicut et patres vestri (Act. VII, 51).

Topics: Trinity, Prayer

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 19 (PL 52:861b–861 G; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/19

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-19) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 20

20PL 52:861g–863 d

Quod si haec tanta ac talia non inclinant animum ad venerandum Spiritum sanctum, accipe adhuc aliquid fortius. Sic enim Paulus instruit prophetas Ecclesiæ, in quibus utique et per quos ipse Spiritus loquebatur: Si, inquit, omnes prophetent, intret aliquis infidelis aut idiota, convincitur ab omnibus, examinatur ab omnibus, occulta etiam cordis ejus manifesta fiunt. Et tunc cadens in faciem adorabit Deum, pronuntians quia vere Deus est in nobis (I Cor. XIV, 24). Utique Spiritum sanctum intelligi voluit, qui in prophetis loquebatur. Si ergo infideles cadunt in faciem et adorant Spiritum sanctum, adorant perterriti, et confitentur inviti ex operum magnitudine, id est abundantia gratiæ spiritualis; quanto magis fidelibus expedit voluntarie et ex affectu adorare Spiritum sanctum!

If these things, so many and so great, do not incline the mind to venerate the Holy Spirit, take something stronger still. For thus Paul instructs the prophets of the church, in whom and through whom the Spirit himself was speaking: “If,” he says, “all prophesy, and some unbeliever or uninstructed person enters, he is convicted by all, he is examined by all, the secrets of his heart too are made manifest. And then, falling on his face, he will worship God, declaring that God is truly among us.” He surely wished the Holy Spirit to be understood, who was speaking in the prophets. If, then, unbelievers fall on their faces and adore the Holy Spirit, they adore in terror, and confess unwillingly from the greatness of his works, that is, the abundance of spiritual grace, how much more does it befit the faithful to adore the Holy Spirit willingly and from affection!

1 Cor 14:24–25 (quotation, high confidence)

Notes and citation

Summary: Nicetas argues from 1 Cor 14:24–25 that even unbelievers fall down before the Spirit speaking in the prophets, so the faithful should adore him willingly.

Quotation: 1 Cor 14:24–25 (Nicetas’s text reads “among us”). Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slips; OCR slips; joined words; joined words; joined words; split words; OCR slip; split words; stray mark; OCR slips): Quod in haec tanta ac talia non inclinant aDimum → Quod si haec tanta ac talia non inclinant animum; Sic enim Paulusinstruitprophetas → Sic enim Paulus instruit prophetas; Si,inquit,omnesprophetent,intret aliquis infidelis aut idiota,couvincitur ab omnibus,exa minatur ab omnibus, occulta etiam cordis ejus manifes ta fiunt → Si, inquit, omnes prophetent, intret aliquis infidelis aut idiota, convincitur ab omnibus, examinatur ab omnibus, occulta etiam cordis ejus manifesta fiunt; (I Cor, XIV,24). Utique Spiritum sanctum intelligi voluit,qui in prophetis loquebatur.Siergo infideles cadUnt → (I Cor. XIV, 24). Utique Spiritum sanctum intelligi voluit, qui in prophetis loquebatur. Si ergo infideles cadunt; et confiten tur in viti ex operum → et confitentur inviti ex operum; spiritualis;quanto magis fidelibus expeditvoluntarie → spiritualis; quanto magis fidelibus expedit voluntarie; adorare Spiritum. sanctom I → adorare Spiritum sanctum!.

Topics: Trinity, Prayer

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 20 (PL 52:861g–863 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/20

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-20) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 21

21PL 52:863d–863 b

Adoratur autem Spiritus non quasi separatim more gentilium ; sicut nec Filius separatim adoratur, quia in dextera Patris est; sed cum adoramus Patrem, credimus nos fideliter et Filium et Spiritum sanctum pariter adorare : quia et cum Filium invocamus, Patrem nos credimus invocare: et cum Patrem rogamus, a Filio nos credimus exaudiri, sicut ipse Dominus pollicetur, Quidquid petieritis a Patre in nomine meo, ego faciam ; ut honorificetur Pater in Filio. Sic et cum Spiritus adoratur, ille utique adoratur cujus est Spiritus.

The Spirit is adored, however, not separately in the manner of the pagans; just as the Son too is not adored separately, because he is at the right hand of the Father; but when we adore the Father, we believe faithfully that we adore the Son and the Holy Spirit equally: because when we call on the Son we believe that we call on the Father; and when we ask the Father, we believe that we are heard by the Son, as the Lord himself promises: “Whatever you ask the Father in my name, I will do, that the Father may be glorified in the Son.” So too when the Spirit is adored, he surely is adored whose Spirit he is.

John 14:13 (quotation, high confidence) · John 16:23 (allusion, medium confidence)

Notes and citation

Summary: Nicetas explains that the Spirit is not adored separately, as pagans worship many gods, but in one worship with the Father and the Son.

Quotation: John 14:13 (with 16:23). Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slips; joined words; split word): Adoraturautem Spiritus → Adoratur autem Spiritus; sieut nec Filius separatim adoratur, qnia in dextera → sicut nec Filius separatim adoratur, quia in dextera; Patrem nos credimus in vocare → Patrem nos credimus invocare; a Filio nos credimns exaudiri.sicut ipse Dotninus pollicetur → a Filio nos credimus exaudiri, sicut ipse Dominus pollicetur; in nomine mee, ego faciam ; ut honorificetur Pater in Finio → in nomine meo, ego faciam ; ut honorificetur Pater in Filio.

Topics: Trinity, Prayer

Cite (SBL): Nicetas of Remesiana, Spir. sanct. 21 (PL 52:863d–863 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-spiritus-sancti-potentia/21

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-spiritus-sancti-potentia-21) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.