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Popular Patristics Series #42
On the Holy Spirit: St. Basil the Great
This volume presents a new translation of St Basil s On the Holy Spirit, a classic expression of the Church's faith in the Spirit, and a lasting testimony to the author s
Christian erudition. In the words of St Gregory the Theologian, St Basil s treatise was written by a pen borrowed from the Spirit s store.
This work sets forth the distinction of
the divine Persons, and their perpetual communion and conjunction. It talks also about the nature of theological language, and
the theological significance of the Church s tradition of worship and proclamation. Although the book was written for St Basil s fourth-century contemporaries, its message is valid for all ages.
Christian erudition. In the words of St Gregory the Theologian, St Basil s treatise was written by a pen borrowed from the Spirit s store.
This work sets forth the distinction of
the divine Persons, and their perpetual communion and conjunction. It talks also about the nature of theological language, and
the theological significance of the Church s tradition of worship and proclamation. Although the book was written for St Basil s fourth-century contemporaries, its message is valid for all ages.
126 pages, Paperback
First published January 1, 375
207 people are currently reading
2217 people want to read
About the author
Basil the Great
316 books119 followersAfter 370, Christian leader Saint Basil, known as "the Great," Greek bishop of Caesarea in Cappadocia, vigorously opposed Arianism.
Arabic: باسيليوس الكبير
Greek: Μέγας Βασίλειος
People also call him of Mazaca in Asia Minor. He influenced as a 4th century theologian and monastic.
Theologically, Basil supported the Nicene faction of the church, not the followers of Apollinaris of Laodicea on the other side. Ability to balance theological convictions with political connections made Basil a powerful advocate for the Nicene position.
In addition to work as a theologian, Basil cared for the poor and underprivileged. Basil established guidelines, which focus on community, liturgical prayer, and manual labor for monastic life. People remember him, together with Pachomius, as a father of communal monasticism in east. The traditions of east and west consider him.
People refer collectively to Basil, Gregory of Nazianzus, and Gregory of Nyssa as the fathers. The Eastern Orthodox Church and Catholics gave the title of hierarch to Basil, together with Gregory of Nazianzus and John Chrysostom. The Catholic Church recognizes him as a doctor. The epithet "revealer of heavenly mysteries," sometimes refers to Basil.
Arabic: باسيليوس الكبير
Greek: Μέγας Βασίλειος
People also call him of Mazaca in Asia Minor. He influenced as a 4th century theologian and monastic.
Theologically, Basil supported the Nicene faction of the church, not the followers of Apollinaris of Laodicea on the other side. Ability to balance theological convictions with political connections made Basil a powerful advocate for the Nicene position.
In addition to work as a theologian, Basil cared for the poor and underprivileged. Basil established guidelines, which focus on community, liturgical prayer, and manual labor for monastic life. People remember him, together with Pachomius, as a father of communal monasticism in east. The traditions of east and west consider him.
People refer collectively to Basil, Gregory of Nazianzus, and Gregory of Nyssa as the fathers. The Eastern Orthodox Church and Catholics gave the title of hierarch to Basil, together with Gregory of Nazianzus and John Chrysostom. The Catholic Church recognizes him as a doctor. The epithet "revealer of heavenly mysteries," sometimes refers to Basil.
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Displaying 1 - 30 of 141 reviews
November 28, 2023
Hopefully, I'll get some more time soon to write down more of my thoughts about this book. I read this one with my good friend. I was extremely impressed by it. Between it's historical importance and influence as a work of trinitarian apologetics and it's accessibility today, I would recommend this one to anyone interested in the person of the Holy Spirit within the Godhead. So useful and informative, and Basil makes excellent arguments and points throughout the entire work. I was impressed by his perspective on baptism, and typology. His chapter on the attributes of the Holy Spirit was breathtaking. Honestly, I used to think of the early church fathers as difficult-reads, dry, and academic. A lot of work to ring out a few gems. That was before I read any of them. They are so refreshing in so many ways, and ringing out their words in the modern world provides an overflowing cascade of spirituality and reverence for God that satiates the soul in a way that nothing modern really can. It's impact on me can be evidenced in that my copy of this book looks like the body of a highly ranked Russian prisoner in the 1950s, in that it is marked up in every blank section that can be, like tattoos upon the pages that show record and rank, and if the ranking of books works in the same way as it does with criminals, I would say this one is one of the baddest dudes around in my personal library.
December 18, 2018
St Basil, much like St Gregory of Nazianzen, begins his work with a dense discussion of the terminology. It is easy for today's reader to miss what is important in the debate. St Basil spends the first few chapters sparring over the use of prepositions as they are applied to Father, Son, and Holy Spirit. He makes the point that since all of the prepositions his opponents use (or use to say that because ______ is not applied to the Holy Spirit; therefore, the Holy Spirit is not God), he shows that the so-called "less than full deity" prepositions are also used of the Father, the fact that they are used of the Son and Spirit in no way implies that the latter two are lesser in divinity.
Interestingly, one of St Basil's key arguments is the oral tradition of the Fathers. The implications of this for ecclesiology are staggering. Merely going to "the bible alone" is not enough and is sometimes heretical! St Basil writes,
So like the debtors,—of course bona fide debtors—they clamour for written proof, and reject as worthless the unwritten tradition of the Fathers (X.25).
Salvation is found in the regenerating grace of Baptism--baptism in the name of the Father, Son, and Holy Spirit (X.26). Concerning the sometimes omission of the Holy Spirit in baptism (the supposed contrast between Jesus's command and Peter's command), St Basil says, given the biblical witness, "the naming of Christ is the confession of the whole" (XII.28).
In XVIII St Basil gives a long and pregnant with meaning defense of the monarchia of the Father. Again, this is a crucial moment in the doctrine of the Church. Another key defense of the consubstantiality of the Holy Spirit is the "operations of the Spirit." Whether in the creation of the heavens or the advent of Christ, the Spirit is there (XIX).
One cannot help but wonder if St Basil's critique of those who advocate that the Spirit is free (free probably in the sense of "autonomous") would not also apply to Calvin's doctrine of the Son as "autotheos" (XX)?
The Spirit cannot be on the same level as "angels" because angels are circumscribed in place (XXIII), whereas the spirit is "everywhere present and fillest all things."
Conclusion:
Is this the most articulate, sophisticated presentation of the Holy Spirit? No, but it is an important--even crucial--moment in the life of the Church. St Basil placed his defense of the doctrine of the Holy Spirit within the tradition of the Church. To use modern analytic philosophical language, he removed it from the possibility of "Scriptural defeaters." One can reject his use of "tradition" as a question-begging defense, and in some ways perhaps it is, but one must grant at the same time continuity to his argument. The heretics do not use tradition--and often proudly admit it--therefore they remove themselves further from Christ and the apostles. Maybe they can quote the words of Christ, but they remove themselves from the ancient and venerated community of Christ
Interestingly, one of St Basil's key arguments is the oral tradition of the Fathers. The implications of this for ecclesiology are staggering. Merely going to "the bible alone" is not enough and is sometimes heretical! St Basil writes,
So like the debtors,—of course bona fide debtors—they clamour for written proof, and reject as worthless the unwritten tradition of the Fathers (X.25).
Salvation is found in the regenerating grace of Baptism--baptism in the name of the Father, Son, and Holy Spirit (X.26). Concerning the sometimes omission of the Holy Spirit in baptism (the supposed contrast between Jesus's command and Peter's command), St Basil says, given the biblical witness, "the naming of Christ is the confession of the whole" (XII.28).
In XVIII St Basil gives a long and pregnant with meaning defense of the monarchia of the Father. Again, this is a crucial moment in the doctrine of the Church. Another key defense of the consubstantiality of the Holy Spirit is the "operations of the Spirit." Whether in the creation of the heavens or the advent of Christ, the Spirit is there (XIX).
One cannot help but wonder if St Basil's critique of those who advocate that the Spirit is free (free probably in the sense of "autonomous") would not also apply to Calvin's doctrine of the Son as "autotheos" (XX)?
The Spirit cannot be on the same level as "angels" because angels are circumscribed in place (XXIII), whereas the spirit is "everywhere present and fillest all things."
Conclusion:
Is this the most articulate, sophisticated presentation of the Holy Spirit? No, but it is an important--even crucial--moment in the life of the Church. St Basil placed his defense of the doctrine of the Holy Spirit within the tradition of the Church. To use modern analytic philosophical language, he removed it from the possibility of "Scriptural defeaters." One can reject his use of "tradition" as a question-begging defense, and in some ways perhaps it is, but one must grant at the same time continuity to his argument. The heretics do not use tradition--and often proudly admit it--therefore they remove themselves further from Christ and the apostles. Maybe they can quote the words of Christ, but they remove themselves from the ancient and venerated community of Christ
August 1, 2021
Two surprising features I appreciated about this little treatise: first, Basil’s defense of theological language against a crude biblicism, and second, his final chapter addressing the state of the church (which sounded eerily similar to a description one might give of the church today), and the need for self-control, silence, and personal godliness.
July 17, 2023
5.0 Stars - Top Reads of 2022
"On the Holy Spirit" by Basil of Caesarea is a 4th-century theological treatise written in defense of the Nicene doctrine of the Holy Spirit and the Trinity. Basil was the bishop of Caesarea who argued against the "spirit-fighters" who believed that the Holy Spirit was not divine. Basil's treatise is a theological masterpiece; Basil is erudite, eloquent, and engaging. Basil's work is thoroughly Biblical and sound in its argument.
The central argument of Basil's treatise is that the "spirit-fighters" are wrong in their view of the Holy Spirit because their beliefs were inconsistent with the Scriptures and based on worldly philosophies. Basil expounds a doctrine of the Holy Spirit that is bathed in Scripture. In his first argument, Basil dispels the "spirit-fighters" use of the terms "through whom" and "from whom" to explain differences in substance between the Father and the Spirit. Basil dives into the Scriptures to show that "from whom" and "through whom" are used in reference to each member of the Trinity, which makes them all equally divine. Another one of Basil's most prominent arguments is his baptismal argument. He explains that because Christians are baptized in the Three (Father, Son, and Holy Spirit) this means that they are equally honor and glory and thus equally divine. Basil ends his treatise by explaining that his views agree with the Apostolic tradition, naming numerous church fathers and their beliefs in the divinity of the Holy Spirit as well.
"On the Holy Spirit" is a marvelous work. It's not for everyone to read, but those who read it will be astounded by the Bible-soaked arguments of Basil of Caesarea. Basil was a faithful and wise man who argued faithfully from the Scriptures. And reading Basil is a great way to cure the Christian of our chronological snobbery. Basil knew the Scriptures and he did not have 2000 years of church history to stand upon. The life and ministry of Basil of Caesarea is a great example to every Christian and a reminder to be faithful to the Scriptures in every age. Basil explains in his book as well that he was living in a time when the church was filled will divisions and itching ears. This is an excellent description of not only the church in his time, but the church in our time as well. We would do well to learn from Basil to utterly depend on the Scriptures and base our understanding of God on His Words alone.
"On the Holy Spirit" by Basil of Caesarea is a 4th-century theological treatise written in defense of the Nicene doctrine of the Holy Spirit and the Trinity. Basil was the bishop of Caesarea who argued against the "spirit-fighters" who believed that the Holy Spirit was not divine. Basil's treatise is a theological masterpiece; Basil is erudite, eloquent, and engaging. Basil's work is thoroughly Biblical and sound in its argument.
The central argument of Basil's treatise is that the "spirit-fighters" are wrong in their view of the Holy Spirit because their beliefs were inconsistent with the Scriptures and based on worldly philosophies. Basil expounds a doctrine of the Holy Spirit that is bathed in Scripture. In his first argument, Basil dispels the "spirit-fighters" use of the terms "through whom" and "from whom" to explain differences in substance between the Father and the Spirit. Basil dives into the Scriptures to show that "from whom" and "through whom" are used in reference to each member of the Trinity, which makes them all equally divine. Another one of Basil's most prominent arguments is his baptismal argument. He explains that because Christians are baptized in the Three (Father, Son, and Holy Spirit) this means that they are equally honor and glory and thus equally divine. Basil ends his treatise by explaining that his views agree with the Apostolic tradition, naming numerous church fathers and their beliefs in the divinity of the Holy Spirit as well.
"On the Holy Spirit" is a marvelous work. It's not for everyone to read, but those who read it will be astounded by the Bible-soaked arguments of Basil of Caesarea. Basil was a faithful and wise man who argued faithfully from the Scriptures. And reading Basil is a great way to cure the Christian of our chronological snobbery. Basil knew the Scriptures and he did not have 2000 years of church history to stand upon. The life and ministry of Basil of Caesarea is a great example to every Christian and a reminder to be faithful to the Scriptures in every age. Basil explains in his book as well that he was living in a time when the church was filled will divisions and itching ears. This is an excellent description of not only the church in his time, but the church in our time as well. We would do well to learn from Basil to utterly depend on the Scriptures and base our understanding of God on His Words alone.
February 26, 2015
I respect St. Basil personally and as a major figure in the Christian Tradition, but reading this book made me wish our Fathers spent as much time demonstrating a compassionate attitude toward their opponents as they did demolishing their arguments. Yes, I understand the role of dogma in the Christian Faith, I really do. But at this stage in my life, I look around and think that if we had laid foundations of "Compassion at any cost!" rather than "Correctness at any cost!" we could still have developed correct theology and also prevented much of the Us vs Them mentality that infects the Church today.
So -- bravo to St. Basil and thank God for using Basil's intellect to guide the Church into the understanding of God that we have been given. I love the book for that reason. But it makes me a bit sad at times.
So -- bravo to St. Basil and thank God for using Basil's intellect to guide the Church into the understanding of God that we have been given. I love the book for that reason. But it makes me a bit sad at times.
October 11, 2021
pneumatochians i will literally fight you
May 23, 2022
“So, when we think about the proper dignity of the Spirit, we consider him with the Father and the Son, but when we ponder the grace that works in those who share it, we say that the Spirit exists in us. The doxology that we offer in the Spirit does not confess the dignity of the Spirit, but rather confesses our weakness. We thus indicate that we are not sufficient to glorify [God] from ourselves; rather, our sufficiency is in the Holy Spirit, in whom we are empowered to give thanks to our God for the kindnesses done to us” (26, 63).
Chapters 9-26 are pretty essential reading IMO.
Chapters 9-26 are pretty essential reading IMO.
March 8, 2024
In my (limited) experience, all of the Church Fathers were scrappy men (dealing with heretics apparently has that effect on folk), but St. Basil is perhaps the gentlest of those I’ve read so far.
April 24, 2025
Basil's writing is so deep and thorough. I was especially thankful for the way he pointed out Old Testament typology of the Holy Spirit.
March 9, 2018
This ought be a must-read for every pastor, student...actually, every Christian. This is one of the best works of theology I've ever read. It is not only St. Basil's clear, careful arguments for the full divinity of the Holy Spirit (contra 2nd wave Arianism) and in passing, also the full divinity of the Son that makes this work truly great. It is the broad basis for his arguments: Scripture carefully handled, right down to grammar and individual words; tradition as handed down from previous generations of the church; logic and the logical consequences of his opponents' arguments (noting how denial of the full divinity threatens denial of the divinity of the Son, and much more); etc. But beyond this, Basil writes not like an angry theology blogger carrying out some internet war over doctrine. He is a pastor. His anger is not about personal reputation or the need to prove his point by making his opponents look bad. His anger at heresy is based on love: love for the flock that is threatened with error, love for the heretics who need to repent, love for the Scriptures and the traditions inherited from those who baptized, taught and trained him and who fought previous battles against other heresies (such as the first wave of Arianism), love for the beauty of the liturgy of the holy church, but above all love for the triune God, Father, Son and Holy Spirit. This is how theology ought to be done - pastorally.
April 25, 2024
A celebration of the divinity of the Holy Spirit in a marvelous translation. St. Basil writes with tremendous clarity, and unlike popular contemporary efforts (eg Francis Chan), foregrounds Baptism and the nature of the Trinity, rather than miracles or the gift of tongues, as the key to an understanding of who the Holy Spirit is and what He does. Although Basil principally argues against perspectives that undermine the Spirit's position in the Trinity, this book also serves as a corrective to contemporary Charismatic errors that isolate Him from the Father and the Son and ignore God's often hidden pattern of work in the world in favor of the spectacular displays that they suppose to be the Spirit's normal work.
"On account of what are we Christians? Everyone would say, ' on account of faith.' How are we saved? Clearly we are regenerated through the grace of Baptism. How else?...We know one cleansing, saving Baptism, since there is one death for the sake of the world and one resurrection from the dead, of which Baptism is the type. For the sake of this, the Lord who directs our life established with us the covenant of Baptism, which contains a type of death and of life. The water fulfills the image of death, while the Spirit furnishes the pledge of life."
"On account of what are we Christians? Everyone would say, ' on account of faith.' How are we saved? Clearly we are regenerated through the grace of Baptism. How else?...We know one cleansing, saving Baptism, since there is one death for the sake of the world and one resurrection from the dead, of which Baptism is the type. For the sake of this, the Lord who directs our life established with us the covenant of Baptism, which contains a type of death and of life. The water fulfills the image of death, while the Spirit furnishes the pledge of life."
March 31, 2024
On the Holy Spirit's contribution to the Trinitarian discussion cannot be overstated. Basil asserts claims and refutes objections in a methodical pattern that confidently presents the Holy Spirit as completely God and entirely necessary. Relying heavily on Scripture, vivid metaphor, and near-irrefutable logic, Basil paints a stunning picture of God the Spirit that few will be disappointed in.
June 23, 2024
My favorite of Basil’s works.
November 28, 2023
Protestantism would be so much cooler if we all just read the church fathers.
September 6, 2023
This books packs a powerful punch on a few issues, mainly that of using language with regard to the Trinity, particularly the person of the Holy Spirit. However, Basil's organization is confusing and sometimes the point he is making is not very clear.
September 20, 2021
These fools really be thinking a preposition can disprove the triune God
April 5, 2025
"Everyone is a theologian," says Basil, "even those who have stains on their souls".
This little landmark in the history of the Holy Spirit is one of the first works explicitly dedicated to the divinity and personhood of the third person of the Trinity.
"Through the Holy Spirit comes the restoration to paradise, the ascent to the kingdom of heaven, the return to adopted sonship, the freedom to call God our Father and to become a companion of the grace of Christ, to be called a child of light, to participate in eternal glory."
Yet nowhere in this work does Basil call the Spirit "God" or "homoousion" with God.
Why? Two reasons.
1. Hildebrand suggests it's a rhetorical strategy to win over the 'Macedonians' who glorify the Son but deny the divinity of the Spirit; by not explicitly calling the Spirit God, he’s able to keep them onside while he identifies the Spirit’s divine names, activities, & ineffability.
2. Anatolios suggests Basil, an Eastern father & bishop, wants to maintain an apophatic silence about the Spirit's procession.
Basil doesn't himself explicitly say the Spirit is to be worshipped, instead making the more modest case that the Spirit is to be glorified. Yet he cleverly uses the authority of Origen, which all acknowledged, showing how the Alexandrian did say that.
What should I think of when hearing 'Holy Spirit'?
In Scripture, the Spirit is associated with water. SO think Spirit, think of your baptism! "The water fulfils the image of death [6 feet under], while the Spirit furnishes the pledge of life."
Why is the Spirit called 'Holy'?
"Holiness is supplied to creation from the outside, while for the Spirit, holiness is an essential part of his nature, so that he is not made holy but makes holy...He has goodness as his substance."
Why doesn't the trinity mean we worship three gods?
"We do not count them as a group, making for ourselves an increase from one to many and saying "one, two three"...We do not scatter the divinity among a separated multitude because one form , as it were, has been imparted in the unchangeability...And so, with regard to the particularity of the persons (prosopon), they are one and one (masculine eis), but with regard to the common nature, both are one thing (neuter en). Because it is said that there is a king and the image of the king, but not two kings, for the power is not divided, and the glory is not portioned out. As the power that rules over us and the authority is one, so also one, not many, is the doxology from us."
What's my favourite quote from the book?
Wonderful!
This little landmark in the history of the Holy Spirit is one of the first works explicitly dedicated to the divinity and personhood of the third person of the Trinity.
"Through the Holy Spirit comes the restoration to paradise, the ascent to the kingdom of heaven, the return to adopted sonship, the freedom to call God our Father and to become a companion of the grace of Christ, to be called a child of light, to participate in eternal glory."
Yet nowhere in this work does Basil call the Spirit "God" or "homoousion" with God.
Why? Two reasons.
1. Hildebrand suggests it's a rhetorical strategy to win over the 'Macedonians' who glorify the Son but deny the divinity of the Spirit; by not explicitly calling the Spirit God, he’s able to keep them onside while he identifies the Spirit’s divine names, activities, & ineffability.
2. Anatolios suggests Basil, an Eastern father & bishop, wants to maintain an apophatic silence about the Spirit's procession.
Basil doesn't himself explicitly say the Spirit is to be worshipped, instead making the more modest case that the Spirit is to be glorified. Yet he cleverly uses the authority of Origen, which all acknowledged, showing how the Alexandrian did say that.
What should I think of when hearing 'Holy Spirit'?
In Scripture, the Spirit is associated with water. SO think Spirit, think of your baptism! "The water fulfils the image of death [6 feet under], while the Spirit furnishes the pledge of life."
Why is the Spirit called 'Holy'?
"Holiness is supplied to creation from the outside, while for the Spirit, holiness is an essential part of his nature, so that he is not made holy but makes holy...He has goodness as his substance."
Why doesn't the trinity mean we worship three gods?
"We do not count them as a group, making for ourselves an increase from one to many and saying "one, two three"...We do not scatter the divinity among a separated multitude because one form , as it were, has been imparted in the unchangeability...And so, with regard to the particularity of the persons (prosopon), they are one and one (masculine eis), but with regard to the common nature, both are one thing (neuter en). Because it is said that there is a king and the image of the king, but not two kings, for the power is not divided, and the glory is not portioned out. As the power that rules over us and the authority is one, so also one, not many, is the doxology from us."
What's my favourite quote from the book?
Whoever hears 'spirit'...must advance to the highest heights in his thoughts and conceive of a necessary, intellectual substance that is infinite in power, unlimited in greatness, immeasurable by time or ages, and generous with the goods that it has. Everything that needs holiness turns to him. All that live virtuously desire him, as they are watered by his inspiration and assisted toward their proper and natural end.
He perfects others, but himself lacks nothing. He lives, but not because he has been restored to life; rather, he is the source of life. He does not grow in strength gradually, but is complete all at once. He is established in himself and present everywhere. He is the source of holiness, an intellectual light for every rational power's discovery of truth, supplying clarity, so to say, through himself.
He is inaccessible in nature, but approachable in goodness. He fills all things with power, but only those who are worthy participate in him. He is not participated in all at once but shares his energy in "proportion to faith" (Rom 12.6). He is simple in substance, 45 but manifold in powers. He is present as a whole to each and wholly present everywhere. He is portioned out impassibly and participated in as a whole. He is like a sunbeam whose grace is present to the one who enjoys him as if he were present to such a one alone, and still he illuminates land and sea and is mixed with the air.
Just so, indeed, the Spirit is present to each one who is fit to receive him, as if he were present to him alone, and still he sends out grace that is complete and sufficient for all. The things that participate in him enjoy him to the extent that their nature allows, not to the extent that his power allows.
Wonderful!
April 9, 2015
Basil is one of the Cappadocian fathers and this work on the Holy Spirit was hugely influential in the Council of Constantinople’s editing and affirmation of the Nicene Creed, including stronger language on the deity of the Spirit. This work is also one of those works that I believe any Christian interested in learning about the Holy Spirit, reading some Christian classics, or simply reading something that will help them grow in their faith, could read and enjoy.
Below are some quotes that I found most thought-provoking:
“Testify to every man who is confessing Christ and denying God, that Christ will profit him nothing; to every man that calls upon God but rejects the Son, that his faith is vain; to every man that sets aside the Spirit, that his faith in the Father and the Son will be useless, for he cannot even hold it without the presence of the Spirit. For he who does not believe the Spirit does not believe in the Son, and he who has not believed in the Son does not believe in the Father. For none “can say that Jesus is the Lord but by the Holy Ghost,” and “No man hath seen God at any time, but the only begotten God which is in the bosom of the Father, he hath declared him.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, pp. 17–18). New York: Christian Literature Company.
“For it is impossible to worship the Son, save by the Holy Ghost; impossible to call upon the Father, save by the Spirit of adoption.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 18). New York: Christian Literature Company.
“And in the creation bethink thee first, I pray thee, of the original cause of all things that are made, the Father; of the creative cause, the Son; of the perfecting cause, the Spirit; so that the ministering spirits subsist by the will of the Father, are brought into being by the operation of the Son, and perfected by the presence of the Spirit.”– Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 23). New York: Christian Literature Company.
“If on the other hand they suppose the subnumeration to benefit the Spirit alone, they must be taught that the Spirit is spoken of together with the Lord in precisely the same manner in which the Son is spoken of with the Father. “The name of the Father and of the Son and of the Holy Ghost” is delivered in like manner, and, according to the co-ordination of words delivered in baptism, the relation of the Spirit to the Son is the same as that of the Son to the Father. And if the Spirit is co-ordinate with the Son, and the Son with the Father, it is obvious that the Spirit is also co-ordinate with the Father.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 27). New York: Christian Literature Company.
“There is one God and Father, one Only-begotten, and one Holy Ghost. We proclaim each of the hypostases singly; and, when count we must, we do not let an ignorant arithmetic carry us away to the idea of a plurality of Gods “- Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 28). New York: Christian Literature Company.
“For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three,—nor yet first, second, and third. For “I,” God, “am the first, and I am the last.” And hitherto we have never, even at the present time, heard of a second God. Worshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theology4 in a divided plurality, because one Form, so to say, united in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. For the Son is in the Father and the Father in the Son; since such as is the latter, such is the former, and such as is the former, such is the latter; and herein is the Unity. So that according to the distinction of Persons, both are one and one, and according to the community of Nature, one. How, then, if one and one, are there not two Gods? Because we speak of a king, and of the king’s image, and not of two kings. The majesty is not cloven in two, nor the glory divided. The sovereignty and authority over us is one, and so the doxology ascribed by us is not plural but one;6 because the honour paid to the image passes on to the prototype. Now what in the one case the image is by reason of imitation, that in the other case the Son is by nature; and as in works of art the likeness is dependent on the form, so in the case or the divine and uncompounded nature the union consists in the communion of the Godhead. One, moreover, is the Holy Spirit, and we speak of Him singly, conjoined as He is to the one Father through the one Son, and through Himself completing the adorable and blessed Trinity. Of Him the intimate relationship to the Father and the Son is sufficiently declared by the fact of His not being ranked in the plurality of the creation, but being spoken of singly; for he is not one of many, but One. For as there is one Father and one Son, so is there one Holy Ghost. He is consequently as far removed from created Nature as reason requires the singular to be removed from compound and plural bodies; and He is in such wise united to the Father and to the Son as unit has affinity with unit.”– Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 28). New York: Christian Literature Company.
“The way of the knowledge of God lies from One Spirit through the One Son to the One Father”– Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 29). New York: Christian Literature Company.
“For what our Lord says of the Father as being above and beyond human conception, and what He says of the Son, this same language He uses also of the Holy Ghost.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 34). New York: Christian Literature Company.
“Let us then examine the points one by one. He is good by nature, in the same way as the Father is good, and the Son is good; the creature on the other hand shares in goodness by choosing the good. He knows “The deep things of God;” the creature receives the manifestation of ineffable things through the Spirit. He quickens together with God, who produces and preserves all things alive,3 and together with the Son, who gives life. “He that raised up Christ from the dead,” it is said, “shall also quicken your mortal bodies by the spirit that dwelleth in you;” and again “my sheep hear my voice, … and I give unto them eternal life;”5 but “The Spirit” also, it is said, “giveth life,” and again “the Spirit,” it is said, “is life, because of righteousness.”7 And the Lord bears witness that “it is the Spirit that quickeneth; the flesh profiteth nothing.” How then shall we alienate the Spirit from His quickening power, and make Him belong to lifeless nature? Who is so contentious, who is so utterly without the heavenly gift,9 and unfed by God’s good words, who is so devoid of part and lot in eternal hopes, as to sever the Spirit from the Godhead and rank Him with the creature?” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 36). New York: Christian Literature Company.
“whenever we have in mind the Spirit’s proper rank, we contemplate Him as being with the Father and the Son, but when we think of the grace that flows from Him operating on those who participate in it, we say that the Spirit is in us. And the doxology which we offer “in the Spirit” is not an acknowledgment of His rank; it is rather a confession of our own weakness, while we shew that we are not sufficient to glorify Him of ourselves, but our sufficiency is in the Holy Spirit. Enabled in, [or by,] Him we render thanks to our God for the benefits we have received, according to the measure of our purification from evil, as we receive one a larger and another a smaller share of the aid of the Spirit, that we may offer “the sacrifice of praise to God.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, pp. 39–40). New York: Christian Literature Company.
Below are some quotes that I found most thought-provoking:
“Testify to every man who is confessing Christ and denying God, that Christ will profit him nothing; to every man that calls upon God but rejects the Son, that his faith is vain; to every man that sets aside the Spirit, that his faith in the Father and the Son will be useless, for he cannot even hold it without the presence of the Spirit. For he who does not believe the Spirit does not believe in the Son, and he who has not believed in the Son does not believe in the Father. For none “can say that Jesus is the Lord but by the Holy Ghost,” and “No man hath seen God at any time, but the only begotten God which is in the bosom of the Father, he hath declared him.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, pp. 17–18). New York: Christian Literature Company.
“For it is impossible to worship the Son, save by the Holy Ghost; impossible to call upon the Father, save by the Spirit of adoption.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 18). New York: Christian Literature Company.
“And in the creation bethink thee first, I pray thee, of the original cause of all things that are made, the Father; of the creative cause, the Son; of the perfecting cause, the Spirit; so that the ministering spirits subsist by the will of the Father, are brought into being by the operation of the Son, and perfected by the presence of the Spirit.”– Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 23). New York: Christian Literature Company.
“If on the other hand they suppose the subnumeration to benefit the Spirit alone, they must be taught that the Spirit is spoken of together with the Lord in precisely the same manner in which the Son is spoken of with the Father. “The name of the Father and of the Son and of the Holy Ghost” is delivered in like manner, and, according to the co-ordination of words delivered in baptism, the relation of the Spirit to the Son is the same as that of the Son to the Father. And if the Spirit is co-ordinate with the Son, and the Son with the Father, it is obvious that the Spirit is also co-ordinate with the Father.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 27). New York: Christian Literature Company.
“There is one God and Father, one Only-begotten, and one Holy Ghost. We proclaim each of the hypostases singly; and, when count we must, we do not let an ignorant arithmetic carry us away to the idea of a plurality of Gods “- Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 28). New York: Christian Literature Company.
“For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three,—nor yet first, second, and third. For “I,” God, “am the first, and I am the last.” And hitherto we have never, even at the present time, heard of a second God. Worshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theology4 in a divided plurality, because one Form, so to say, united in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. For the Son is in the Father and the Father in the Son; since such as is the latter, such is the former, and such as is the former, such is the latter; and herein is the Unity. So that according to the distinction of Persons, both are one and one, and according to the community of Nature, one. How, then, if one and one, are there not two Gods? Because we speak of a king, and of the king’s image, and not of two kings. The majesty is not cloven in two, nor the glory divided. The sovereignty and authority over us is one, and so the doxology ascribed by us is not plural but one;6 because the honour paid to the image passes on to the prototype. Now what in the one case the image is by reason of imitation, that in the other case the Son is by nature; and as in works of art the likeness is dependent on the form, so in the case or the divine and uncompounded nature the union consists in the communion of the Godhead. One, moreover, is the Holy Spirit, and we speak of Him singly, conjoined as He is to the one Father through the one Son, and through Himself completing the adorable and blessed Trinity. Of Him the intimate relationship to the Father and the Son is sufficiently declared by the fact of His not being ranked in the plurality of the creation, but being spoken of singly; for he is not one of many, but One. For as there is one Father and one Son, so is there one Holy Ghost. He is consequently as far removed from created Nature as reason requires the singular to be removed from compound and plural bodies; and He is in such wise united to the Father and to the Son as unit has affinity with unit.”– Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 28). New York: Christian Literature Company.
“The way of the knowledge of God lies from One Spirit through the One Son to the One Father”– Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 29). New York: Christian Literature Company.
“For what our Lord says of the Father as being above and beyond human conception, and what He says of the Son, this same language He uses also of the Holy Ghost.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 34). New York: Christian Literature Company.
“Let us then examine the points one by one. He is good by nature, in the same way as the Father is good, and the Son is good; the creature on the other hand shares in goodness by choosing the good. He knows “The deep things of God;” the creature receives the manifestation of ineffable things through the Spirit. He quickens together with God, who produces and preserves all things alive,3 and together with the Son, who gives life. “He that raised up Christ from the dead,” it is said, “shall also quicken your mortal bodies by the spirit that dwelleth in you;” and again “my sheep hear my voice, … and I give unto them eternal life;”5 but “The Spirit” also, it is said, “giveth life,” and again “the Spirit,” it is said, “is life, because of righteousness.”7 And the Lord bears witness that “it is the Spirit that quickeneth; the flesh profiteth nothing.” How then shall we alienate the Spirit from His quickening power, and make Him belong to lifeless nature? Who is so contentious, who is so utterly without the heavenly gift,9 and unfed by God’s good words, who is so devoid of part and lot in eternal hopes, as to sever the Spirit from the Godhead and rank Him with the creature?” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, p. 36). New York: Christian Literature Company.
“whenever we have in mind the Spirit’s proper rank, we contemplate Him as being with the Father and the Son, but when we think of the grace that flows from Him operating on those who participate in it, we say that the Spirit is in us. And the doxology which we offer “in the Spirit” is not an acknowledgment of His rank; it is rather a confession of our own weakness, while we shew that we are not sufficient to glorify Him of ourselves, but our sufficiency is in the Holy Spirit. Enabled in, [or by,] Him we render thanks to our God for the benefits we have received, according to the measure of our purification from evil, as we receive one a larger and another a smaller share of the aid of the Spirit, that we may offer “the sacrifice of praise to God.” – Basil of Caesarea. (1895). The Book of Saint Basil on the Spirit. In P. Schaff & H. Wace (Eds.), B. Jackson (Trans.), St. Basil: Letters and Select Works (Vol. 8, pp. 39–40). New York: Christian Literature Company.
January 30, 2025
Helpful arguments that the Holy Spirit is divine and should be worshipped. Presented in a pious and reverent fashion. Perhaps most useful for as a model of piety and as a very accessible early church book - hence perhaps a good on-ramp to the early church?
Some critical thoughts
Protestants (like me) should be a little uncomfortable with some of what Basil says about the authority of unwritten traditions, I don't think he means nearly as much as some RC or EO apologists would try and make him mean but I do think there's the beginning of an unhelpful trajectory here. His argument that we should worship the Spirit because the previous generation did is well and good but he expands this into something broader (and a little vague) that may be less helpful.
Additionally other patristic writers (who perhaps are a little harder work) bring sharper precision to the main topic (the Holy Spirit) than Basil.
Gregory of Nazianzus's theological orations, Athanasisus's letters to Serapion and Didymus the Blind's work on the Spirit penetrate more clearly, particularly in their explanation of what it means to affirm that the Spirit is God with the Father and the Son BUT at the same time to deny that there are multiple Gods.
Some critical thoughts
Protestants (like me) should be a little uncomfortable with some of what Basil says about the authority of unwritten traditions, I don't think he means nearly as much as some RC or EO apologists would try and make him mean but I do think there's the beginning of an unhelpful trajectory here. His argument that we should worship the Spirit because the previous generation did is well and good but he expands this into something broader (and a little vague) that may be less helpful.
Additionally other patristic writers (who perhaps are a little harder work) bring sharper precision to the main topic (the Holy Spirit) than Basil.
Gregory of Nazianzus's theological orations, Athanasisus's letters to Serapion and Didymus the Blind's work on the Spirit penetrate more clearly, particularly in their explanation of what it means to affirm that the Spirit is God with the Father and the Son BUT at the same time to deny that there are multiple Gods.
December 30, 2024
It is one thing to read about people, it is another thing to read people. Basil the Great (one of the many early church fathers) has always been a fascinating person of study. Here is his work on the intricacies of the Holy Spirit.
It is technical, problematic at times (as some patristic works can be), affectionately written, and thought provoking.
There are a lot of things that I will be taking from this, which is what happens often to me when I read the patristics….. I love to think much about the Trinity. And this book did exactly that.
I’ll leave you with one of my favorite quotes;
“How could thrones, dominions, principalities, and powers lead the happy life unless they continuously beheld the face of the Father in heaven. But he cannot be be held without the Spirit. The eyes are blind at night, and if you remove the light from the house, their powers are left and active, and the worth of things remains unknown. Gold and iron are alike, trod under foot on account of ignorance. As it is in this case, so it is with spiritual creation, for to remain steadfast in the life of righteousness is impossible without the spirit” (pg. 72-73).
ps - I finally knocked it out Tanner.
It is technical, problematic at times (as some patristic works can be), affectionately written, and thought provoking.
There are a lot of things that I will be taking from this, which is what happens often to me when I read the patristics….. I love to think much about the Trinity. And this book did exactly that.
I’ll leave you with one of my favorite quotes;
“How could thrones, dominions, principalities, and powers lead the happy life unless they continuously beheld the face of the Father in heaven. But he cannot be be held without the Spirit. The eyes are blind at night, and if you remove the light from the house, their powers are left and active, and the worth of things remains unknown. Gold and iron are alike, trod under foot on account of ignorance. As it is in this case, so it is with spiritual creation, for to remain steadfast in the life of righteousness is impossible without the spirit” (pg. 72-73).
ps - I finally knocked it out Tanner.
Read
July 6, 2024Basil quotes scripture extensively and references many other theologians and church fathers, so audiobook was probably not the medium for this one as it was difficult to distinguish which words were his. I'll likely return to it at some point though because his argument that the Holy Spirit is just as much God as the Father and the Son is foundational and worth articulating well, and he describes the beauty of the Holy Spirit and His ongoing work in His people with refreshing clarity and fervency.
September 25, 2024
Rich.
People don’t systematically debunk arguments like this anymore. Basil writes in an elenctic manner which is incredibly helpful.
Things I didn’t like - baptismal regeneration, oral tradition being authoritative, Basil’s sometimes unloving use of satire (picture Doug Wilson from the 300s)
Things I did like - He got the trinity right, logical arguments, all encompassing against the miscellaneous heretics of the day
People don’t systematically debunk arguments like this anymore. Basil writes in an elenctic manner which is incredibly helpful.
Things I didn’t like - baptismal regeneration, oral tradition being authoritative, Basil’s sometimes unloving use of satire (picture Doug Wilson from the 300s)
Things I did like - He got the trinity right, logical arguments, all encompassing against the miscellaneous heretics of the day
July 13, 2021
As far as I’m aware, this is the most robust Patristic defense of a fully orthodox and Nicene Trinitarianism. I can’t get behind his belief and support for apostolic succession as currently understood by the RC church. The first few chapters on Christ as God and the middle section on The Holy Spirit as God are phenomenal. I also recommend the last two chapters where he describes the state of the church in his day. It sounds eerily similar to our own time.
April 29, 2024
A defense of the Holy Spirit’s equality with the Son and Father, predicated largely (to my delight!) on the saving nature of baptism. St. Basil writes with the boldness of one who trusts the clear testimony of Scripture and of the saints who have come before him. But the bold theological precision is neither abrasive nor pedantic — if anything, it’s poetic, and not only convinces but attracts the reader to the truth.
July 23, 2024
Great for both personal reflection on the work of the Holy Spirit and for a fascinating inside view of the kinds of debates in the century of the Creed’s development and the condition of the Church at the time.
May 25, 2024
Really good. I am challenged and enriched every time I read the patristics.
June 18, 2025
Highly recommend. Not just for those with an interest in patristics or pneumatology.
March 13, 2023
He responds as if he knows the answers by heart. So sure of his case. What a great apologetic indeed♥️
touches upon a number of other issues besides the Holy Spirit, such as the Incarnation and glorification of the Word.
Absolutely loved the unrelenting, doubtless tone.
touches upon a number of other issues besides the Holy Spirit, such as the Incarnation and glorification of the Word.
Absolutely loved the unrelenting, doubtless tone.
May 6, 2024
Though not something we in our modern time have to deal with as much in the Christian world, there are still some groups who deny the divinity of the Holy Spirit. That being said, He is also the member of the Godhead that people often know the least about, and this work is a wonderful introduction to pneumatology (the study of the Holy Spirit) from the Church fathers that also comes with a detailed apologetical & exegetical defense on the divinity of the Holy Spirit. A wonderful read that I highly recommend!
February 16, 2019
G. K. Chesterton wrote in Orthodoxy, "The long words are not the hard words, is is the short words that are hard." This work by St. Basil is a testament to the truth of Chesterton's observation. It is primarily a defense of the Holy Spirit as being the third person of the Trinity, without subordination, or of a lesser degree. The controversy Basil was reacting to centered onto he use of "in" or "with" in the doxology; "Praise be to the Father, and the Son in/with the Holy Spirit."
It may seem nit-picking sophistry to us today, but the precision of language used in defining and teaching the Trinity is still vitally important. Basil tells us as much in his second paragraph, "If a man despise the first elements as small and insignificant, he will never reach perfection of wisdom."
Of historical as well as theological interest, Basil wrote between the councils of Nicea and Constantinople. His work undoubtedly aided in the formation of orthodox belief of the Trinity. His zeal and thoroughness remain an inspiration. "Truth is always a quarry hard to hunt, and therefore we must look everywhere for its tracks."
It may seem nit-picking sophistry to us today, but the precision of language used in defining and teaching the Trinity is still vitally important. Basil tells us as much in his second paragraph, "If a man despise the first elements as small and insignificant, he will never reach perfection of wisdom."
Of historical as well as theological interest, Basil wrote between the councils of Nicea and Constantinople. His work undoubtedly aided in the formation of orthodox belief of the Trinity. His zeal and thoroughness remain an inspiration. "Truth is always a quarry hard to hunt, and therefore we must look everywhere for its tracks."
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