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Popular Patristics Series #43
Works on the Spirit
Popular Patristic Series
243 pages, Paperback
First published January 1, 2011
24 people are currently reading
624 people want to read
About the author
Athanasius of Alexandria
353 books322 followersborn perhaps 293
Greek patriarch Saint Athanasius, known as "the Great," of Alexandria led defenders of Christian orthodoxy against Arianism.
An Athanasian follows him, especially in opposition to Arianism.
Christians attributed Athanasian Creed, which dates probably from the fifth century, but people now consider its unknown origin.
People also refer to Athanasius (Arabic: البابا أثناسيوس الرسولي, as the Confessor and the Apostolic, primarily in the Coptic Church; he served as the twentieth bishop. From 8 June 328, his episcopate lasted, but four different Roman emperors ordered him to spend five exiles for 17 years. People consider this renowned theologian, a Father of the Church, the chief of Trinitarianism, and a noted Egyptian of the fourth century.
People remember his role in the conflict. In 325, Athanasius at the age of 27 years played a role in the first council of Nicaea. At the time, he served as a deacon and personal secretary of Alexander, the nineteenth bishop. Constantine I convoked Nicaea in May–August 325 to address the position of Jesus of Nazareth of a distinct substance from the Father.
Three years after Nicæa and upon the repose of Alexander, bishop, he served in June 328 at the age of 30 years as archbishop. He continued to the conflict for the rest of his life, and theological and political struggles engaged him against Constantine and Constantius II, the emperors, and against Eusebius of Nicomedia and other powerful and influential churchmen. He stood as "Athanasius contra Mundum," against the world. Within a few years of his departure, Saint Gregory of Nazianzus called him the "pillar of the Church." All fathers of the Church followed and well regarded his writings in the west and the east. His writings show a rich devotion to the Word, the Son of Man, great pastoral concern, and profound interest in monasticism.
The Roman Catholic Church counts Athanasius and three other doctors, and east labels him the "father." Many Protestants also celebrate him and label him "father of the canon." People venerate Athanasius on feast day, 2 May in west, 15 May in Coptic, and 18 January in the other eastern churches. The Roman Catholic Church, Orient, east, Lutherans, and Anglican communion venerate him.
Greek patriarch Saint Athanasius, known as "the Great," of Alexandria led defenders of Christian orthodoxy against Arianism.
An Athanasian follows him, especially in opposition to Arianism.
Christians attributed Athanasian Creed, which dates probably from the fifth century, but people now consider its unknown origin.
People also refer to Athanasius (Arabic: البابا أثناسيوس الرسولي, as the Confessor and the Apostolic, primarily in the Coptic Church; he served as the twentieth bishop. From 8 June 328, his episcopate lasted, but four different Roman emperors ordered him to spend five exiles for 17 years. People consider this renowned theologian, a Father of the Church, the chief of Trinitarianism, and a noted Egyptian of the fourth century.
People remember his role in the conflict. In 325, Athanasius at the age of 27 years played a role in the first council of Nicaea. At the time, he served as a deacon and personal secretary of Alexander, the nineteenth bishop. Constantine I convoked Nicaea in May–August 325 to address the position of Jesus of Nazareth of a distinct substance from the Father.
Three years after Nicæa and upon the repose of Alexander, bishop, he served in June 328 at the age of 30 years as archbishop. He continued to the conflict for the rest of his life, and theological and political struggles engaged him against Constantine and Constantius II, the emperors, and against Eusebius of Nicomedia and other powerful and influential churchmen. He stood as "Athanasius contra Mundum," against the world. Within a few years of his departure, Saint Gregory of Nazianzus called him the "pillar of the Church." All fathers of the Church followed and well regarded his writings in the west and the east. His writings show a rich devotion to the Word, the Son of Man, great pastoral concern, and profound interest in monasticism.
The Roman Catholic Church counts Athanasius and three other doctors, and east labels him the "father." Many Protestants also celebrate him and label him "father of the canon." People venerate Athanasius on feast day, 2 May in west, 15 May in Coptic, and 18 January in the other eastern churches. The Roman Catholic Church, Orient, east, Lutherans, and Anglican communion venerate him.
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Displaying 1 - 14 of 14 reviews
December 24, 2020
Excellent collection from Athanasius and Didymus.
June 3, 2025
An interesting look into the Early Church Fathers defining pneumatology in the first few centuries of the Church, especially in the wake of the Arian crisis.
While it is interesting in its own right to a student of Church History and patristics, it a reader is going into it strictly as a devotional on the Holy Ghost, I’d recommend trying parse from a book of rebuttals what the Fathers are saying the Holy Ghost *is*
There’s a lot of “He is not x, y, or z, as the heretics say” but you can learn a lot about Who He is by Who the author says He is not. Basically, there’s a lot of devotional depth and reminders of His role in the Blessed Trinity, you just have to intentionally read past the polemics to draw that out.
While it is interesting in its own right to a student of Church History and patristics, it a reader is going into it strictly as a devotional on the Holy Ghost, I’d recommend trying parse from a book of rebuttals what the Fathers are saying the Holy Ghost *is*
There’s a lot of “He is not x, y, or z, as the heretics say” but you can learn a lot about Who He is by Who the author says He is not. Basically, there’s a lot of devotional depth and reminders of His role in the Blessed Trinity, you just have to intentionally read past the polemics to draw that out.
November 19, 2025
The letters by St. Athanasius was primarily dealing with heretics that were doing to the Holy Spirit what the Arians did to Christ, making Him a creature and creation instead of creator. Since I did not have these questions it felt respective and irrelevant but their were great gems still to be found about how the Holy Spirit works and relates to the other members of the Trinity.
St. Didymus's work is much more relevant, at least to this lay person. He goes through various scripture passages analyzing the Holy Spirit. He does seem to be addressing the same heresy or at least similar difficulties and arguments against the Holy Spirit being God.
pg. 62 "And again: The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom 2 Cor 3.17" In an age obsessed with freedom despite not knowing what it is this struck me. Freedom is not found through a political or economic solution The first century Roman slave who was a Christian was far freer then your typical godless mindless Westerner.
pg. 67 "You send forth your Spirit, and they are created, and you renew the face of the earth." The Father is the origin, the Son is life itself, and the Spirit is the one who renews us and helps us to participate in Christ which is where we find life and engage in theosis.
pg. 84 The divinity is not handed down through rational arguments but by faith, pious reasoning, and reverence.
pg. 88-89 Creatures are sanctified and renewed while the Spirit sanctifies and renews. I got a little ahead of myself here: "The Spirit is said to be life-giving: The one who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in us Rom. And the Lord is life itself and, and as Peter said, the author of life.
pg. 90 "And it is through the Spirit that all of us are said to be partakers of God: Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him."
pg. 103 The heretics will soon be dead without the Holy Spirit.
pg. 105 They should not divide the Trinity lest they be divided from life or put the Spirit with the creatures.
pg. 110 If some are called God's it is not because of their nature but participation in the Spirit. What Zack Porcu elaborates on so brilliantly.
pg. 117 When Christ says he does not know the hour of his return he signifies his humanity but when he says He and the Father are one his eternity. Showing that there is nothing that the Word is ignorant of since he made all things.
pg. 129 When the Pharisees asked Christ a question out of malice Christ asked them a question so they would see their own malice.
pg. 130 "Give no answer to a fool according to his foolishness lest you become like him; rather, give an answer to a fool according to his foolishness lest he seem wise in his own estimation."
pg. 152 Angels are superior to humans because they participate directly in the Trinity.
pg. 153 The Holy Spirit is goodness itself as it fills the world with goodness.
pg. 156 Who ever has the virtues is implied to have the Holy Spirit as he has the gifts of God.
pg. 157 Wisdom and understanding are given by God. Carnal wisdom arises from mans contemplation on corporeal things.
pg. 160 The Angels after the fall who stayed with God did not have their nature change. Not because their nature was immutable but because they stayed in the presence of God.
pg. 172 If people are called wise it is not because their own nature but communion with God.
pg. 182 The Spirit intercedes for us before the face of God.
pg. 202 If anyone mortifies his flesh by the Spirit he will find eternal life in the Spirit.
St. Didymus's work is much more relevant, at least to this lay person. He goes through various scripture passages analyzing the Holy Spirit. He does seem to be addressing the same heresy or at least similar difficulties and arguments against the Holy Spirit being God.
pg. 62 "And again: The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom 2 Cor 3.17" In an age obsessed with freedom despite not knowing what it is this struck me. Freedom is not found through a political or economic solution The first century Roman slave who was a Christian was far freer then your typical godless mindless Westerner.
pg. 67 "You send forth your Spirit, and they are created, and you renew the face of the earth." The Father is the origin, the Son is life itself, and the Spirit is the one who renews us and helps us to participate in Christ which is where we find life and engage in theosis.
pg. 84 The divinity is not handed down through rational arguments but by faith, pious reasoning, and reverence.
pg. 88-89 Creatures are sanctified and renewed while the Spirit sanctifies and renews. I got a little ahead of myself here: "The Spirit is said to be life-giving: The one who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in us Rom. And the Lord is life itself and, and as Peter said, the author of life.
pg. 90 "And it is through the Spirit that all of us are said to be partakers of God: Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him."
pg. 103 The heretics will soon be dead without the Holy Spirit.
pg. 105 They should not divide the Trinity lest they be divided from life or put the Spirit with the creatures.
pg. 110 If some are called God's it is not because of their nature but participation in the Spirit. What Zack Porcu elaborates on so brilliantly.
pg. 117 When Christ says he does not know the hour of his return he signifies his humanity but when he says He and the Father are one his eternity. Showing that there is nothing that the Word is ignorant of since he made all things.
pg. 129 When the Pharisees asked Christ a question out of malice Christ asked them a question so they would see their own malice.
pg. 130 "Give no answer to a fool according to his foolishness lest you become like him; rather, give an answer to a fool according to his foolishness lest he seem wise in his own estimation."
pg. 152 Angels are superior to humans because they participate directly in the Trinity.
pg. 153 The Holy Spirit is goodness itself as it fills the world with goodness.
pg. 156 Who ever has the virtues is implied to have the Holy Spirit as he has the gifts of God.
pg. 157 Wisdom and understanding are given by God. Carnal wisdom arises from mans contemplation on corporeal things.
pg. 160 The Angels after the fall who stayed with God did not have their nature change. Not because their nature was immutable but because they stayed in the presence of God.
pg. 172 If people are called wise it is not because their own nature but communion with God.
pg. 182 The Spirit intercedes for us before the face of God.
pg. 202 If anyone mortifies his flesh by the Spirit he will find eternal life in the Spirit.
April 7, 2021
I love this series and both enjoyed and benefitted from this volume. I finished the full introduction and Athanasius's Letters to Serapion on the Holy Spirit (which is what I wanted this book for). I would like to go back and read Didymus the Blind's work On the Spirit too, but for now I'm treating this book as finished.
December 7, 2020
Athanasius is incredible, as usual. Although his Letters to Serapion are polemic in tone, they are suitable material for pious meditation on the Trinity. You also get a nice epitome of his doctrine of the Son in Letter 2, where he goes into the whole creating/begetting distinction. His method is first scriptural and then Christological- A very Lutheran approach, and a refreshing one. I loved it.
Didymus’ On the Holy Spirit is also good and profitable. I'm not sure I got much out of the first half, pages 146-184, and would probably skip those next time. However, the second half of his work (beginning with Section V) is excellent and covers much ground that Athanasius does not touch.
Didymus’ On the Holy Spirit is also good and profitable. I'm not sure I got much out of the first half, pages 146-184, and would probably skip those next time. However, the second half of his work (beginning with Section V) is excellent and covers much ground that Athanasius does not touch.
November 10, 2024
Didymus the Blind is a lesser-known theologian in the fourth century who wrote this book in response to heretics who claimed that the Holy Spirit is not a divine person but a created being or impersonal life force.
Through many scriptures and examples, Didymus shows the doctrine of “inseparable operations” by demonstrating how the Holy Spirit takes part in every judgement and action that the Father and Son do. If the Holy Spirit has the same will and actions as the other persons, he logically must share in their essence (aka He is fully God).
Since Didymus is an eastern father (an Alexandrian student of Origen), it is interesting that he teaches the filioque (the Spirit proceeds from the Father and the Son) in paragraph 165.
He also talks about justification as “divine sonship,” sounding remarkably similar to the Catholic council of Trent. “God disciplines his sons with perfect justice and mercy.”
Through many scriptures and examples, Didymus shows the doctrine of “inseparable operations” by demonstrating how the Holy Spirit takes part in every judgement and action that the Father and Son do. If the Holy Spirit has the same will and actions as the other persons, he logically must share in their essence (aka He is fully God).
Since Didymus is an eastern father (an Alexandrian student of Origen), it is interesting that he teaches the filioque (the Spirit proceeds from the Father and the Son) in paragraph 165.
He also talks about justification as “divine sonship,” sounding remarkably similar to the Catholic council of Trent. “God disciplines his sons with perfect justice and mercy.”
March 7, 2025
Went back over Didymus’s On the Holy Spirit, trying to keep up reading a little early church stuff maybe once a year. It was a refreshing and encouraging little book on the Holy Spirit, his expositions of a few texts at the end are really good
January 3, 2026
From Didymus, On the Holy Spirit:
"Nonetheless, some have raised themselves up to investigate heavenly matters by a kind of recklessness rather than by living rightly, and they brandish certain things concerning the Holy Spirit which are neither read in the Scriptures nor taken from any one of the old ecclesiastical writers. And so, we are compelled to acquiesce to the oft-repeated exhortation of the brothers that we set forth our opinion on the Holy Spirit by means of proot-texts from the Scriptures, lest those who hold contrary opinions deceive people through their lack of familiarity with so great a doctrine and instantly drag them away into the opinion of their enemies without careful reflection.” (143-4)
"Now even though a judge sometimes brings in the rack and other instruments to torture the condemned, nonetheless when someone considers the motives for these things with deeper insight, he sees the good intentions of the one who desires to correct the sinner and confesses that he is good, saying: He treats us according to his mercy [Is 63.7]." (205)
"As for angels, however many spirits there may be and to however many diverse ministries they may be sent for the sake of those who are to obtain salvation, 11 they are nonetheless not the authors of salvation. Rather, they speak for and proclaim him who is the font of salvation." (208)
"Quite sufficiently, I think, we have replied to the objection that was put to us. But since it seems silly and foolish to respond to idiotic matters and to want to resolve whatever the mouth of the impious may belch forth—for impiety consists in not only proposing wicked things but even more so in wanting to debate these wicked things with your opponent-therefore, I pass over in silence those assertions which they are in the habit of bandying about, proclaiming brazen sacrileges against us." (225)
"Nonetheless, some have raised themselves up to investigate heavenly matters by a kind of recklessness rather than by living rightly, and they brandish certain things concerning the Holy Spirit which are neither read in the Scriptures nor taken from any one of the old ecclesiastical writers. And so, we are compelled to acquiesce to the oft-repeated exhortation of the brothers that we set forth our opinion on the Holy Spirit by means of proot-texts from the Scriptures, lest those who hold contrary opinions deceive people through their lack of familiarity with so great a doctrine and instantly drag them away into the opinion of their enemies without careful reflection.” (143-4)
"Now even though a judge sometimes brings in the rack and other instruments to torture the condemned, nonetheless when someone considers the motives for these things with deeper insight, he sees the good intentions of the one who desires to correct the sinner and confesses that he is good, saying: He treats us according to his mercy [Is 63.7]." (205)
"As for angels, however many spirits there may be and to however many diverse ministries they may be sent for the sake of those who are to obtain salvation, 11 they are nonetheless not the authors of salvation. Rather, they speak for and proclaim him who is the font of salvation." (208)
"Quite sufficiently, I think, we have replied to the objection that was put to us. But since it seems silly and foolish to respond to idiotic matters and to want to resolve whatever the mouth of the impious may belch forth—for impiety consists in not only proposing wicked things but even more so in wanting to debate these wicked things with your opponent-therefore, I pass over in silence those assertions which they are in the habit of bandying about, proclaiming brazen sacrileges against us." (225)
November 14, 2017
A great, thick edition with helpful introduction, clear translation and stellar content.
September 22, 2023
Lots of similar arguments between Didymus and Athanasius, but I'm glad both are included in this volume. Didymus read easier for me than Athanasius but both works were edifying.
June 12, 2024
Little repetitive and Athanasius’ part is better, but man this is good. Want to keep learning how to read the Bible like the church fathers.
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September 13, 2024Read for PhD seminar
May 28, 2025
2nd time through: Didymus on the Spirit is truly sublime, particularly his consideration of both "Participation" in God and of the Inseparable Operations of the Trinity. AND how he connects all of this theology to the pursuit in Virtue; for truly, what is it to know the one who is Wisdom, Goodness and Love but to be filled with that Wisdom, Goodness and Love?
Athanasius's letters are also valuable though the 1st one is quite tedious - he makes good points but in a slow and repetitive style.
Comments from 1st time:
"The past is a foreign country, they think differently there."
These ancient works on the Holy Spirit (and the Trinity more broadly) are eye opening in an important way. Athanasius and Didymus both work hard at biblical exegesis to teach that the Holy Spirit is the same substance as the Father and the Son; that the Holy Spirit is Creator as are the Father and Son; that the 3 have the same Will, same Power and same Activity for they have the same nature. The Holy Spirit should therefore be worshipped as the Father and the Son are. They also spend significant time on the Spirit's role in creating Wisdom, Faith and Love in us (a role that is NOT unique for such a participation in the Spirit is also a participation in the Son and the Father).
Athansius's 2nd and 3rd letters to Serapion are particularly valuable for responding to common objections to the Trinity and correcting common misunderstandings of it. Didymus's work on the unity of the activity of the 3 is an important rebuke to modern "social" models of trinitarianism that are functionally tritheist.
A further note on the modern contrast
A modern work on the Spirit would very quickly argue for the Spirit's divinity then move on to specific activities - it's good that today the deity of the Spirit is not normally controversial BUT the quick handling of it means we often miss what it really means and the focus on actions separate from any discussion of the singular activity of the three persons can produce the implicit view (which I fear many hold) that the Spirit is significantly inferior to the Father and the Son AND is doing something independent.
Athanasius's letters are also valuable though the 1st one is quite tedious - he makes good points but in a slow and repetitive style.
Comments from 1st time:
"The past is a foreign country, they think differently there."
These ancient works on the Holy Spirit (and the Trinity more broadly) are eye opening in an important way. Athanasius and Didymus both work hard at biblical exegesis to teach that the Holy Spirit is the same substance as the Father and the Son; that the Holy Spirit is Creator as are the Father and Son; that the 3 have the same Will, same Power and same Activity for they have the same nature. The Holy Spirit should therefore be worshipped as the Father and the Son are. They also spend significant time on the Spirit's role in creating Wisdom, Faith and Love in us (a role that is NOT unique for such a participation in the Spirit is also a participation in the Son and the Father).
Athansius's 2nd and 3rd letters to Serapion are particularly valuable for responding to common objections to the Trinity and correcting common misunderstandings of it. Didymus's work on the unity of the activity of the 3 is an important rebuke to modern "social" models of trinitarianism that are functionally tritheist.
A further note on the modern contrast
A modern work on the Spirit would very quickly argue for the Spirit's divinity then move on to specific activities - it's good that today the deity of the Spirit is not normally controversial BUT the quick handling of it means we often miss what it really means and the focus on actions separate from any discussion of the singular activity of the three persons can produce the implicit view (which I fear many hold) that the Spirit is significantly inferior to the Father and the Son AND is doing something independent.
March 12, 2012
The book was a good insight into the theological struggles of the early church regarding the Holy Spirit. Some wanted to claim the Holy Spirit was simply a glorified angel an idea which Athanasius and Didymus spend a number of pages demolishing (interestingly this Christian heresy re-emerges in the Quran with the Holy Spirit and Archangel Gabriel being seen as the same being). The book probably won't contribute a lot to current interest in the Holy Spirit, as what they take long sections to defend or refute have now become common understanding of the Holy Spirit.
Displaying 1 - 14 of 14 reviews