Early Church Fathers Scripture Index : Texts
John 14:26
There are 24 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 511, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XV.—Different Degrees of Knowledge. (HTML)
Further, Esaias the prophet is ordered to take “a new book, and write in it” certain things: the Spirit prophesying that through the exposition of the Scriptures there would come afterwards the sacred knowledge, which at that period was still unwritten, because not yet known. For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering[John 14:26] of the written [Scripture] has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks, dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its ...
Ante-Nicene Fathers, Volume 3, page 256, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
The One Tradition of the Faith, Which is Substantially Alike in the Churches Everywhere, a Good Proof that the Transmission Has Been True and Honest in the Main. (HTML)
CCEL Footnote 2146 (In-Text, Margin)
Grant, then, that all have erred; that the apostle was mistaken in giving his testimony; that the Holy Ghost had no such respect to any one (church) as to lead it into truth, although sent with this view by Christ,[John 14:26] and for this asked of the Father that He might be the teacher of truth; grant, also, that He, the Steward of God, the Vicar of Christ, neglected His office, permitting the churches for a time to understand differently, (and) to believe differently, what He Himself was preaching by the apostles,—is it likely that so many churches, and they so great, should have gone astray into one and the ...
Ante-Nicene Fathers, Volume 4, page 27, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Veiling of Virgins. (HTML)
Truth Rather to Be Appealed to Than Custom, and Truth Progressive in Its Developments. (HTML)
CCEL Footnote 277 (In-Text, Margin)
... was, that, since human mediocrity was unable to take in all things at once, discipline should, little by little, be directed, and ordained, and carried on to perfection, by that Vicar of the Lord, the Holy Spirit. “Still,” He said, “I have many things to say to you, but ye are not yet able to bear them: when that Spirit of truth shall have come, He will conduct you into all truth, and will report to you the supervening (things).” But above, withal, He made a declaration concerning this His work.[John 14:26] What, then, is the Paraclete’s administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the “better things?” Nothing is without stages of growth: all ...
Ante-Nicene Fathers, Volume 4, page 109, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Of Stations, and of the Hours of Prayer. (HTML)
CCEL Footnote 1082 (In-Text, Margin)
... most highly honour; but because, of those things which are observed on the ground of tradition, we are bound to adduce so much the more worthy reason, that they lack the authority of Scripture, until by some signal celestial gift they be either confirmed or else corrected. “And if,” says (the apostle), “there are matters which ye are ignorant about, the Lord will reveal to you.” Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth,[John 14:26] inquire whether there be not a worthier reason adduced among us for the observing of the ninth hour; so that this reason (of ours) must be attributed even to Peter if he observed a Station at the time in question. For (the practice) comes ...
Ante-Nicene Fathers, Volume 4, page 253, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On the Holy Spirit. (HTML)
... them to us by His Holy Spirit; for the Spirit searcheth all things, even the deep things of God;” and again in the Gospel, when the Saviour, speaking of the divine and profounder parts of His teaching, which His disciples were not yet able to receive, thus addresses them: “I have yet many things to say unto you, but ye cannot bear them now; but when the Holy Spirit, the Comforter, is come, He will teach you all things, and will bring all things to your remembrance, whatsoever I have said unto you.”[John 14:26] We must understand, therefore, that as the Son, who alone knows the Father, reveals Him to whom He will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom He will: “For the Spirit bloweth where He listeth.” We are ...
Ante-Nicene Fathers, Volume 5, page 639, footnote 13 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
He Proves Also that the Words Spoken to Philip Make Nothing for the Sabellians. (HTML)
CCEL Footnote 5250 (In-Text, Margin)
... Father?” And He further subjoins, “If ye love me, keep my commandments; and I will ask the Father, and He will give you another Comforter.” After which also He adds this: “If any one loveth me, he shall keep my word: and my Father will love him; and we will come unto him, and will make our abode with him.” Moreover, also, He added this too: “But the Advocate, that Holy Spirit whom the Father will send, He will teach you, and bring all things to your remembrance, whatsoever I have said unto you.”[John 14:26] He utters, further, that passage when He shows Himself to be the Son, and reasonably subjoins, and says, “If ye loved me, ye would rejoice because I go unto the Father: for the Father is greater than I.” But what shall we say when He also ...
Ante-Nicene Fathers, Volume 8, page 773, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Remains of the Second and Third Centuries. (HTML)
Polycrates, Bishop of Ephesus. (HTML)
CCEL Footnote 3769 (In-Text, Margin)
... among Jewish Christians led them to prolong this usage, no doubt, as sanctioned by his example. He foreknew it would quietly pass away. The wise and truly Christian spirit of Irenæus prepared the way for the ultimate unanimity of the Church in a matter which lies at the base of “the Christian Sabbath,” and of our own observance of the first day of the week as a weekly Easter. Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,[John 14:26] and elucidate the tenacity of the Easterns in resisting the abolition of the Mosaic ordinance as to the Paschal, although they agreed to keep it “not with the old leaven.”
Ante-Nicene Fathers, Volume 9, page 114, footnote 10 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XLVI. (HTML)
CCEL Footnote 3171 (In-Text, Margin)
[5, 6] This have I spoken unto you, while I was yet with you.[John 14:26] But the Paraclete, the Holy Spirit, whom my Father will send in my name, he will teach you everything, and [7] [Arabic, p. 174] he will bring to your remembrance all that I say unto you. Peace I leave you; my peace I give unto you: and not as this world giveth, give I unto you. [8] Let your heart not be troubled, nor fearful. Ye heard that I said unto you, that I go away, and come unto you. If ye loved me, ye would rejoice, that I go away to my [9] Father: for my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 31, footnote 17 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
... of each is also said of all, on account of the indivisible working of the one and same substance. As He also says of the Holy Spirit, “If I depart, I will send Him unto you.” He did not say, We will send; but in such way as if the Son only should send Him, and not the Father; while yet He says in another place, “These things have I spoken unto you, being yet present with you; but the Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things.”[John 14:25-26] Here again it is so said as if the Son also would not send Him, but the Father only. As therefore in these texts, so also where He says, “But for them for whom it is prepared by my Father,” He meant it to be understood that He Himself, with the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 40, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)
The Son and Holy Spirit are Not Therefore Less Because Sent. The Son is Sent Also by Himself. Of the Sending of the Holy Spirit. (HTML)
7. But being proved wrong so far, men betake themselves to saying, that he who sends is greater than he who is sent: therefore the Father is greater than the Son, because the Son continually speaks of Himself as being sent by the Father; and the Father is also greater than the Holy Spirit, because Jesus has said of the Spirit, “Whom the Father will send in my name;”[John 14:26] and the Holy Spirit is less than both, because both the Father sends Him, as we have said, and the Son, when He says, “But if I depart, I will send Him unto you.” I first ask, then, in this inquiry, whence and whither the Son was sent. “I,” He says, “came forth from the Father, and am come into the world.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 85, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead. (HTML)
... which He sent after His ascension. For the Spirit of God is one, the Spirit of the Father and of the Son, the Holy Spirit, who worketh all in all. But that He was given twice was certainly a significant economy, which we will discuss in its place, as far as the Lord may grant. That then which the Lord says,—“Whom I will send unto you from the Father,” —shows the Spirit to be both of the Father and of the Son; because, also, when He had said, “Whom the Father will send,” He added also, “in my name.”[John 14:26] Yet He did not say, Whom the Father will send from me, as He said, “Whom I will send unto you from the Father,”—showing, namely, that the Father is the beginning (principium) of the whole divinity, or if it is better so expressed, deity. He, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 224, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)
The Holy Spirit Twice Given by Christ. The Procession of the Holy Spirit from the Father and from the Son is Apart from Time, Nor Can He Be Called the Son of Both. (HTML)
... sons, God hath sent forth the Spirit of His Son into your hearts:” and it is He of whom the same Son says, “For it is not ye who speak, but the Spirit of your Father who speaketh in you.” And it is proved by many other testimonies of the Divine Word, that the Spirit, who is specially called in the Trinity the Holy Spirit, is of the Father and of the Son: of whom likewise the Son Himself says, “Whom I will send unto you from the Father;” and in another place, “Whom the Father will send in my name.”[John 14:26] And we are so taught that He proceeds from both, because the Son Himself says, He proceeds from the Father. And when He had risen from the dead, and had appeared to His disciples, “He breathed upon them, and said, Receive the Holy Ghost,” so as to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 227, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)
The Conclusion of the Book with a Prayer, and an Apology for Multitude of Words. (HTML)
... O Lord God, bid us to be baptized in the name of Him who is not the Lord God. Nor would the divine voice have said, Hear, O Israel, the Lord thy God is one God, unless Thou wert so a Trinity as to be one Lord God. And if Thou, O God, wert Thyself the Father, and wert Thyself the Son, Thy Word Jesus Christ, and the Holy Spirit your gift, we should not read in the book of truth, “God sent His Son;” nor wouldest Thou, O Only-begotten, say of the Holy Spirit, “Whom the Father will send in my name;”[John 14:26] and, “Whom I will send to you from the Father.” Directing my purpose by this rule of faith, so far as I have been able, so far as Thou hast made me to be able, I have sought Thee, and have desired to see with my understanding what I believed; and I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 334, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus fails to understand why he should be required either to accept or reject the New Testament as a whole, while the Catholics accept or reject the various parts of the Old Testament at pleasure. Augustin denies that the Catholics treat the Old Testament arbitrarily, and explains their attitude towards it. (HTML)
CCEL Footnote 1039 (In-Text, Margin)
... I need say no more than that if Jesus, after being predicted in the Old Testament, now subjects it to this sweeping criticism, and teaches us to receive a few things and to throw over many things, in the same way the Paraclete who is promised in the New Testament teaches us what part of it to receive, and what to reject; as Jesus Himself says in the Gospel, when promising the Paraclete, "He shall guide you into all truth, and shall teach you all things, and bring all things to your remembrance."[John 14:26] So then, with the help of the Paraclete, we may take the same liberties with the New Testament as Jesus enables you to take with the Old, unless you suppose that the Testament of the Son is of greater value than that of the Father, if it is really ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 217, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of Christ’s Subsequent Manifestations of Himself to the Disciples, and of the Question Whether a Thorough Harmony Can Be Established Between the Different Narratives When the Notices Given by the Four Several Evangelists, as Well as Those Presented by the Apostle Paul and in the Acts of the Apostles, are Compared Together. (HTML)
CCEL Footnote 1547 (In-Text, Margin)
... written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And I send the promise of my Father upon you: but tarry ye in the city, until ye be endued with power from on high.” Observe, then, how Luke has here referred to that promise of the Holy Spirit which we do not elsewhere find made by the Lord, save in John’s Gospel.[John 14:26] And this deserves something more than a passing notice, in order that we may bear in mind how the evangelists attest each other’s truth, even on subjects which some of them may not themselves record, but which they nevertheless know to have been ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 329, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2466 (In-Text, Margin)
... brethren, what shall we do?” show us. “And Peter said to them, Repent, and be baptized every one of you in the Name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” In the Church truly in which was the Holy Ghost, were both brought to pass, that is, both the remission of sins, and the receiving of this gift. And therefore was it “In the Name of Jesus Christ;” because when He promised the same Holy Ghost; He said, “Whom the Father will send in My Name.”[John 14:26] For the Spirit dwelleth in no man without the Father and the Son; as neither doth the Son without the Father and the Holy Spirit, nor the Father without them. Their indwelling is inseparable, as their operation is inseparable; but sometimes they ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 57, footnote 7 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book II (HTML)
Creeds published at Sirmium in Presence of the Emperor Constantius. (HTML)
CCEL Footnote 367 (In-Text, Margin)
... right hand of himself, but in obedience to the Father saying, “Sit thou at my right hand” [let him be anathema]. If any one should say that the Father, Son, and Holy Spirit are one person, let him be anathema. If any one, speaking of the Holy Spirit the Comforter, shall call him the unbegotten God, let him be anathema. If any one, as he hath taught us, shall not say that the Comforter is other than the Son, when he has himself said, “the Father, whom I will ask, shall send you another Comforter,”[John 14:26] let him be anathema. If any one affirm that the Spirit is part of the Father and of the Son, let him be anathema. If any one say that the Father, Son, and Holy Spirit are three Gods, let him be anathema. If any one say that the Son of God was made ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 119, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Article, And in One Holy Ghost, the Comforter, Which Spake in the Prophets. (HTML)
CCEL Footnote 2015 (In-Text, Margin)
... Beholdest thou the Spirit living, separating, calling, and with authority sending forth? Paul also said, Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions await me. For this good Sanctifier of the Church, and her Helper, and Teacher, the Holy Ghost, the Comforter, of whom the Saviour said, He shall teach you all things (and He said not only, He shall teach, but also, He shall bring to your remembrance whatever I have said unto you[John 14:26]; for the teachings of Christ and of the Holy Ghost are not different, but the same)—He, I say, testified before to Paul what things should befall him, that he might be the more stout-hearted, from knowing them beforehand. Now I have spoken these ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 125, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Continuation of the Discourse on the Holy Ghost. (HTML)
CCEL Footnote 2108 (In-Text, Margin)
... is given by the Spirit the word of wisdom. He is called the Spirit of Truth, as the Saviour says, When He, the Spirit of Truth, is come. He is called also the Comforter, as He said, For if I go not away, the Comforter will not come unto you. But that He is one and the same, though called by different titles, is shewn plainly from the following. For that the Holy Spirit and the Comforter are the same, is declared in those words, But the Comforter, which is the Holy Ghost[John 14:26]; and that the Comforter is the same as the Spirit of Truth, is declared, when it is said, And I will give you another Comforter, that He may abide with you for ever, even the Spirit of Truth; and again, But when the Comforter is come whom ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 29, footnote 7 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
In what manner in the confession of the three hypostases we preserve the pious dogma of the Monarchia. Wherein also is the refutation of them that allege that the Spirit is subnumerated. (HTML)
CCEL Footnote 1099 (In-Text, Margin)
... mode of the ineffable existence is safeguarded. He is moreover styled ‘Spirit of Christ,’ as being by nature closely related to Him. Wherefore “If any man have not the Spirit of Christ, he is none of His.” Hence He alone worthily glorifies the Lord, for, it is said, “He shall glorify me,” not as the creature, but as “Spirit of truth,” clearly shewing forth the truth in Himself, and, as Spirit of wisdom, in His own greatness revealing “Christ the Power of God and the wisdom of God.” And as Paraclete[John 14:26] He expresses in Himself the goodness of the Paraclete who sent Him, and in His own dignity manifests the majesty of Him from whom He proceeded. There is then on the one hand a natural glory, as light is the glory of the sun; and on the other a glory ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 212, footnote 5 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Eupaterius and his daughter. (HTML)
CCEL Footnote 2523 (In-Text, Margin)
... nature does not share in the same honors. All who call the Holy Ghost a creature we pity, on the ground that, by this utterance, they are falling into the unpardonable sin of blasphemy against Him. I need use no argument to prove to those who are even slightly trained in Scripture, that the creature is separated from the Godhead. The creature is a slave; but the Spirit sets free. The creature needs life; the Spirit is the Giver of life. The creature requires teaching. It is the Spirit that teaches.[John 14:26] The creature is sanctified; it is the Spirit that sanctifies. Whether you name angels, archangels, or all the heavenly powers, they receive their sanctification through the Spirit, but the Spirit Himself has His holiness by nature, not received by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 111, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter XIII. St. Ambrose shows from the Scriptures that the Name of the Three Divine Persons is one, and first the unity of the Name of the Son and of the Holy Spirit, inasmuch as each is called Paraclete and Truth. (HTML)
134. But since the Name of the Father and of the Son is one, learn that the same is the Name of the Holy Spirit also, since the Holy Spirit came in the Name of the Son, as it is written: “But the Paraclete, even the Holy Spirit, Whom the Father will send in My Name, He shall teach you all things.”[John 14:26] But He Who came in the Name of the Son came also certainly in the Name of the Father, for the Name of the Father and of the Son is one. Thus it comes to pass that the Name of the Father and of the Son is also that of the Holy Spirit. For there is no other Name given under heaven wherein we must be saved.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 136, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter I. Not only were the prophets and apostles sent by the Spirit, but also the Son of God. This is proved from Isaiah and the evangelists, and it is explained why St. Luke wrote that the same Spirit descended like a dove upon Christ and abode upon Him. Next, after establishing this mission of Christ, the writer infers that the Son is sent by the Father and the Spirit, as the Spirit is by the Father and the Son. (HTML)
8. So both the Father and the Spirit sent the Son; the Father sent Him, for it is written: “But the Paraclete, the Holy Spirit, Whom the Father will send in My Name.”[John 14:26] The Son sent Him, for He said: “But when the Paraclete is come, Whom I will send unto you from the Father, even the Spirit of Truth.” If, then, the Son and the Spirit send each other, as the Father sends, there is no inferiority of subjection, but a community of power.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 233, footnote 11 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter IX. The objection that the Son, being sent by the Father, is, in that regard at least, inferior, is met by the answer that He was also sent by the Spirit, Who is yet not considered greater than the Son. Furthermore, the Spirit, in His turn, is sent by the Father to the Son, in order that Their unity in action might be shown forth. It is our duty, therefore, carefully to distinguish what utterances are to be fitly ascribed to Christ as God, and what to be ascribed to Him as man. (HTML)
76. And that you may gather that there is no separating difference of majesty, the Son in turn sends the Spirit, even as He Himself hath said: “But when the Comforter is come, whom I will send you from My Father—the Spirit of truth, who cometh forth from My Father.” That this same Comforter is also to be sent by the Father He has already taught, saying, “But the Comforter, that Holy Spirit, whom the Father will send in My name.”[John 14:26] Behold their unity, inasmuch as whom God the Father sends, the Son sends also, and Whom the Father sends, the Spirit sends also. Else, if the Arians will not admit that the Son was sent, because we read that the Son is the right hand of the Father, then they themselves will confess ...