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 definite mention of Him is in the typical formula for the object of Christian worship and sacramental service; here He is distinctly allied to the First and Second Persons as the alone Third, Who shares with Them the adoration of Christians and the ministration of grace (cf. Apol. i. 13, § 60, Πνεῦμα προφητικὸν ἐν τρίτῃ τάξει τιμῶμεν, where he is explaining what it is that Christians worship); again (ib. i. 60, § 93 ), he claims for the Spirit the truth of that τό τρίτον which Plato was supposed to have suggested. Here, as in the former case, the τρίτον is parallel to ἡ δευτέρα χώρα, the place of the Son, and must, therefore, be understood in something of the same significance as that; and that "second place" signified, we know, a difference in number, in fact, in personality, not a mere logical distinction; yet it included such a unity of substance and will that the terminology of the Godhead could be directly applied to it, with the exception of those symbols of absolute supremacy, i.e. the titles, "Father," "Creator," etc. As the Holy Spirit is directly included within the lines of the object worshipped, so is He directly implicated in the divine action upon men: thus the baptismal and sacrificial formula unite His name with that of the Father and the Son (ib. i. 61, § 94 ; 65, § 97 ; 67, § 98 ). He, with the Son, is the medium by which praise and thanksgiving are offered to the Father; His is the third name in the might of which the Christian receives regeneration. One curious passage gives Him a strange place: Justin refutes (ib. i. 6, § 56 ) the charge of atheism by claiming that Christians honour and adore (σεβόμεθα καὶ προσκυνοῦμεν) "both God the Father, and the Son Who came from Him, and the host of good angels that follow Him, and are made like to Him, and the Prophetic Spirit also." Here the angels are brought in front of the Spirit, through the need, probably, of expressing their unity with Christ by virtue of which they become the objects of Christian reverence (ἐξομοιουμένων). Several attempts have been made to avoid this sudden introduction of the angels, by various interpreters (cf. Otto's note in loc. ed. vol. i. 1, 21); but it is hardly possible to read the passage otherwise than as it stands. It must be explained by its position; Justin is quite precise and clear in other passages, where the position attributed to the Holy Spirit is definitely marked, and this sentence, therefore, must be interpreted in accordance with them, not they be confused by it. The angels are best introduced in close company with that Divine Person to Whom they are peculiarly attached, and from Whom especially they derive their title to sanctity (cf. Dial. 31, § 247 ; Apol. i. 52, §§ 87–88; Dial. 61, § 284 ), our Lord being Himself ὁ ἄγγελος, and being therefore named ἀρχιστράτηγος the captain of the angelic host. Only through Him can they be reverenced; while the Holy Spirit receives worship by right of Himself. Justin, by throwing in at the end σεβόμεθα with προσκυνοῦμεν, covers all the varieties of adoration that his inclusion of angels may have made requisite; and he adds λόγῳ καὶ ἀληθείᾳ τιμῶντες, as if to suggest there were carefully guarded lines of distinction in the Christian's worship. Elsewhere he shews himself perfectly conscious of the impossibility of paying absolute worship to any but God alone (Apol. i. 16, § 63); in order to justify the adoration of Christ, he knows clearly that he must shew Him to be higher than all angels (Dial. 56, § 276). The whole argument with the Jew exhibits the precision of Justin's distinction between God and His angelic ministers; but, on the other hand, his language in this unique passage evidences the reverential service that could be offered, according to Christian use, to those who had been fashioned into the likeness of Christ.

The Holy Spirit is concerned with creation (ib. i. 60, § 93 ), in His distinct personal fullness, as ὁ τρίτος with a third station peculiar to Himself (τρίτη χώρα) in the Godhead. His main office is with inspiration; He is τό Πνεῦμα τὸ προφητικόν; this is His cardinal name. He speaks as Himself to man, using men as His organ (διὰ Μωϋσέως προεμήνυσε, ib. i. 60, § 93 ); here, since the words follow the statement of the place of the Holy Spirit in the Triad, they must definitely intend Him, in His distinction from the Word, to be the spring of inspiration; so, too, in the formula of baptism, it is the name of προφητικός which marks His distinction from the Word; and we must, therefore, apply to Him, in His separate right and existence, the constantly recurring use of this name (cf. ib. i. 38, § 77 ; 47, § 84, etc., etc.), on all which occasions He is spoken of as the direct author and speaker of prophecy, and prophecy is spoken of as peculiarly the note of God (ib. i. 30, § 72 , etc.). This Spirit is one throughout; It spoke once in Elias, and afterwards in the Baptist (Dial. 49, § 268). Yet Justin sometimes attributes to the Word this action of inspiration which gives to the Spirit His name (cf. Apol. i. 36, § 76 ); the prophets speak through the Word which moves them (so again ib. i. 33, § 75, θεοφοροῦνται λόγῳ θείῳ; cf. Dial. 61, § 284 ; 62, § 285; 63, § 236 ). In both cases it is the effective agency by which the prophets are stirred to speak which is attributed to the Word; and Justin attributes this on grounds which he expects the heathen emperors to acknowledge, it is language they must understand (Apol. i. 33). The action of God on man is so intimately bound up with the Word, in Justin, that it is wonderful how much inspiration he attributes to the Spirit, rather than how little.

Justin holds very decisively the belief (1) in good angels, attached intimately to our Lord (cf. former quotations), messengers of God in O. and N. T., fed in heaven on some manna (Dial. 57, § 279 ), accompanying Christ in His glory on the last day; and (2) more particularly in bad angels, to whom the earth and man had been committed by God (Apol. ii. 5, § 44 ), but who overstepped their limits in wicked intercourse with women, who, from them, bore sons, the devils; they reduced the human race to servitude, by deceitful magic, and by terror, and by instituting sacrifices, etc., to themselves, for which they lusted now that they had known the passion of fleshly desires: they sowed the seeds of war, adultery,