I believe in the Holy Spirit.
the word of a human being is said to be the concept of the intellect, so the
Word of God is the Son of God. But, whenever anyone has a dead word, then they
think about what they ought to do, yet the will to do it is not present in
them. Similarly, when anyone believes but does not practice, their faith is
said to be dead. The word of God, however, is alive: “The word of God is living
and potent, [more penetrating than any double-edged sword, probing even to the
separation of soul and spirit, of joints and marrow, a discerner of the thoughts
and intentions of the heart]” (Heb. [4:12]). Therefore it must be that God
possesses goodwill and love from within. Augustine writes in “De Trinitate”:
 “The word that we are trying to suggest is an intimate knowing together
the Word [of God] is the Son of God, so the love of God is the Holy Spirit.
Thus it is that a man or woman has the Holy Spirit when he or she loves God.
Paul writes: “[But hope is not undone, because] the love of God is poured out
[in our hearts through the Holy Spirit, who is given to us]” and so forth [Rom.
5:5]. And just as the Spirit of God is nothing other than the love in which God
loves himself and us, so the Holy Spirit dwells in us when we love God and
were some [persons] however, who expressed bad thinking about the Holy Spirit.
They said the Spirit was a creature, was less than the Father and the Son, and
was a minister of God. Therefore, to remove this error, the holy fathers [of
the Council of Constantinople] added five phrases about the Holy Spirit in the
other symbol [the Niceno-Constantinopolitan Creed].
Although other spirits may exist, that is to say, angels, who are but ministers
of God according to Paul: “Are they not all ministering spirits [sent in service
on account of those who will take hold of the inheritance of salvation]” and so
forth [Heb. 1:14]. Nevertheless, the Holy Spirit is Lord. Thus it
remains that “where the Spirit of the Lord is, there is freedom” [2 Cor. 3:17].
The reason is that the Holy Spirit takes away fear of the world and enables [us]
to love God: “The Lord is Spirit” and so forth [2 Cor. 3:17]. Thus we read [in
the Niceno-Constantinopolitan Creed] “I believe in the Holy Spirit, Lord.”
life of the soul lies in its union with God, inasmuch as God is the life of the
soul. The Holy Spirit is united to God through love, because the Holy Spirit
is the love of God, and therefore gives life: “It is the Spirit that gives
life; [the flesh profits not at all]” and so forth (John [6:64]). Thus we read
[in the Niceno-Constantinopolitan Creed] “and life-giver.”
Holy Spirit is of the same substance with the Father and Son, because just as
the Son is the Word of the Father, so the Holy Spirit is the love of the
Father and Son, and thus proceeds from them both. Just as the Word of God
is of the same substance with the Father, so the love [of God is of the same
substance] with the Father and Son. And thus we read [in the Niceno-Constantinopolitan
Creed] “Who proceeds from the Father and the Son.” Therefore it is clear that
the Holy Spirit is not a creature.
The Holy Spirit is equal to the Father and the Son in regard to worship: “We
are the true circumcision [who serve God in the spirit, and glory in Christ
Jesus, and who do not put their trust in the flesh]” and so forth
(Eph. [Phil. 3:3]). And thus we read [in the Niceno-Constantinopolitan Creed]
“Who with the Father and Son is likewise adored.”
Holy Spirit is shown to be equal to God because the prophets spoke in the
Spirit. Thus if the Holy Spirit were not God, it would not be said that the
prophets spoke in God. But Peter so says: “[For prophecy never came about by
human will, but holy people,] inspired by the Holy Spirit, [spoke of God]” and
so forth [2 Pet. 1:21]. And in Isaiah: “[Draw near to me and listen. From the
beginning I have not spoken in secret; from the time before it came to be, I was
there;] and now the Lord God and his Spirit sent me” [48:16]. Thus we read [in
the Niceno-Constantinopolitan Creed] “Who spoke through the prophets.”
two errors are overcome: that is to say, (1) the Manicheans who said that the
Old Testament was not from a good God. But this is false, because the Holy
Spirit spoke through the prophets. Similarly, (2) Priscilla and Montanus,
who said that the prophets did not speak in the Holy Spirit, but they were more
or less out of their minds [entranced].
fruit befalls us from the Holy Spirit. (1) The Spirit cleanses from sins.
The reason is that remaking belongs to the one who first made. The soul,
however, is created through the Holy Spirit, because God made everything through
him.  Indeed, in loving his own goodness God created everything: “You love
all things [that be, and nothing of what you have made do you hate]” and so
forth (Wis. [11:25]). And [Pseudo-] Dionysius  writes: “Divine love did not
permit him to be without issue.” Therefore, the hearts of men destroyed by sin
should be remade by the Holy Spirit: “Send forth your Spirit and they will be
created; [and you will renew the face of the earth]” and so forth (Ps.
[103:30]). No wonder the Holy Spirit cleanses [from sins], because all sins are
taken away through love: “[Hatred excites strife, but] charity manages all
offenses” [Prov. [10:12]). 
The Holy Spirit enlightens the intellect, because everything we know comes
by the Holy Spirit: “The Paraclete, the Holy Spirit, [whom the Father will send
in my name, he will teach you everything, and prompt you in everything
whatsoever that I shall have said to you]” and so forth (John [14:26]). And
similarly: “[And you who have received anointing from him, may it abide in you;
and you have no need that someone should teach you, since] his anointing will
teach you all things.” [1 John 2:27].
The Holy Spirit brings us to keep the commandments. No one can keep the
commandments of God unless he love God: “If anyone loves me, [they will keep my
commandment, and then my Father will love them, and we will come to them, and
make our dwelling with them]” and so forth (John [14:23]). However, the Holy
Spirit enables us to love God: “[I will give you a new heart, and I will put a
new spirit in your breast;] and I will take away the heart of stone [from your
flesh, and I will give you a heart of flesh. And I will put my Spirit in your
breast]” and so forth (Is. [Ezek. 36:26-27]).
The Holy Spirit confirms [our] hope of eternal life, because the Spirit is
like a token of that inheritance. Paul writes: “You have been sealed with the
[promised] Holy Spirit, who is the pledge [of our inheritance, until we take
possession, in the praise of his glory]” and so forth [Eph. 1:13-14]. Indeed,
the Spirit is, as it were, the guarantor of eternal life. The reason is because
eternal life is due to a human being insofar as he or she has been made a child
of God. This comes about, however, through being made like to Christ. People
are made like to Christ through having the Spirit of Christ, which is the Holy
Spirit: “You have not received the spirit of servitude [again in fear, but
rather you have received the spirit of adoption of children, in which we cry
out: Abba, Father]” and so forth (Gal. [Rom. 8:15]). Similarly, “Because you
are children of God, God sent [the Spirit of his Son into your hearts, crying
out: Abba, Father]” and so forth [Gal. 4:6].
The Holy Spirit counsels [us] in [our] doubts about what may be the will of God:
“Who has ears, [let him hear] what the Spirit [says to the Churches: I will give
to him who conquers to eat of the tree of life, which is in the paradise of my
God]” and so forth (Apoc. [2:7]). And in Isaiah: “[In the morning he awakens,
he awakens hearing in me,] that I might hear him as if taught” and so forth
 "De Trinitate" IX, 10: "Verbum
est igitur, quod nunc discernere ac insinuare volumus, cum amore notitia." PL
42:969. The Leonine edition direct quotation reads: "Verbum quod
insinuare intendimus com amore notitia est."
 Priscilla and Montanus:
second-century illuminati who claimed special charismatic gifts of the Spirit.
 God also created everything
through Christ. In the Trinity, the external work attributed to one Person
is the work of all three Persons in reality.
 "De Divinis Nominibus," chapter
IV, section 11. The Latin gives a direct quotation. See "On Divine
Names" in The Works of Dionysius the Ariopagite, trans. John Parker
(Merrick, N.Y.: Richwood Pub. Co. 1976), p. 45.
 After the quote from Proverbs,
the Mandonnet text adds two very similar and reenforcing quotations: (1) the
woman who washed the feet of Jesus with her tears and was told "her many sins
are forgiven because she loved much" (Luke 7:47), and (2) "Charity covers a
multitude of sins" (1 Pet. 4:8).