Wis 1:7

“As the Lord fills all things, so too we read of the Spirit, "For the Spirit of the Lord fills the whole world." You see also that it was said of all those who were gathered with the apostles, "They were filled with the Holy Spirit, and they spoke the word of God with boldness." You see that the Holy Spirit gives both fullness and boldness. It is his work that the archangel announces, saying to Mary, "The Holy Spirit shall come on you."”

“The words "the Spirit hovered over the waters" do not require us, as some claim, to understand that spirit by which this corporal mass of the universe is animated, allowing bodily creatures to generate and preserve themselves, each according to their species. In fact, such a being would also be a creature. Also, regarding the text, "The Spirit of the Lord fills the universe," there are those who understand by this that spirit which, as an invisible creature, encompasses and vivifies the entire visible creation with a universal breath. But even here I do not see what would prevent one from understanding the Holy Spirit, when God says in a prophet, "I fill the heavens and the earth." God in fact does not fill heaven and earth without his Holy Spirit. What is strange, then, if it was said of his Holy Spirit, "he filled the universe"? Indeed, he fills in one way when he sanctifies, as was said of Stephen, "He was filled with the Holy Spirit," and of many others. In another way he fills with sanctifying grace, as happens with some saints, and in yet another way he fills everything with his manifest and ordering presence. In conclusion, I do not know whether it can be proven with certainty from Scripture that, when speaking of the Spirit of God or of the Spirit of the Lord without any further qualification, it refers to something other than the Holy Spirit.”

“The true faith asserts that the Holy Spirit also is creator, not created. Indeed, how can one deny that he is creator, about whom it has been proven that he established the array of the heavens? David says, "By the word of the Lord the heavens were made, and by the Spirit of his mouth their entire array." And elsewhere, "Send forth your Spirit, and they shall be created." The one who made humanity is in fact the creator of all. Blessed Job calls him "the divine Spirit who made me." Therefore, just as the Holy Spirit created all things, in the same way he pervades all things, without limit. And one who pervades all things is true God by nature. It is written, "The Spirit of the Lord fills the world." And even blessed David attests that the Spirit is everywhere, saying precisely of God, "Where will I go, far from your Spirit, and where will I flee from your face?" Then how can the Arians deny that the Holy Spirit is God, given that we are the temple of the Holy Spirit, just as we are the temple of the Father and the Son? Indeed, the apostle says, "Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. In fact, the temple of God is holy, and that is what you are." In the same letter, the apostle asserts that we are the temple of God in such a way as to say that we are also the temple of the Holy Spirit. He says, "Do you not know that your members are the temple of the Holy Spirit who is in you, whom you have from God?" And precisely to show that the Holy Spirit is God, he adds, "Glorify and keep God in your hearts."”

“For the spirit of the Lord has filled the world. Therefore, the Holy Spirit, who in the beginning of creation was moving over the waters with invisible power, fills and contains every creature with His majesty, or by the gift of His power fills the whole world of the Church, in which He daily shows the abundance of His gift. Therefore it is added: and that which holds all things together has knowledge of what is spoken, because, as Paul says: To one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit; to another faith in the same Spirit, to another the grace of healing in one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues: for all these are worked by one and the same Spirit, distributing to each one individually as He wills (1 Cor. 12:8-11).”

“For the Spirit of the Lord etc., as if he were inferring: rightly have I said that the Spirit can do this: for the Spirit of the Lord, intransitively, that is, who is the Lord, according to that saying of Athanasius: "The Father is Lord, the Son is Lord, the Holy Spirit is Lord"; or transitively, that is, the Spirit who is from the Lord, according to that saying of Isaiah sixty-one: "The Spirit of the Lord is upon me" etc.; likewise, John: "The Spirit of truth, who proceeds from the Father." Has filled the whole world, by assisting all things with his presence and containing them: Jeremiah twenty-three: "Do I not fill heaven and earth?" because, according to Gregory, "God is everywhere, within all things yet not enclosed, outside all things yet not excluded, above all things yet not elevated, below all things yet not cast down." And that which contains all things, namely the Holy Spirit containing all things by preserving them through his power. For as Boethius proves in the book On the Consolation, "the world from such diverse and contrary parts would not have come together into one form, and the joined discordant diversity would have torn apart, unless there were one who joined them together and held together what he had woven." Has knowledge of the voice, that is, of all utterances and languages, by knowing all things. From this it is clear that he can know and punish all things, both deeds on account of his universal presence and words on account of his universal knowledge. Another exposition, or according to the Gloss: That which contains all things, that is, the Holy Spirit, who contains all things, that is, the Church, outside of which whatever exists is nothing, just as outside the ark of Noah. Has knowledge of the voice, causally speaking, "that is, he grants understanding of Scripture to men"; or formally: Has knowledge of the voice, that is, he has the same knowledge as the voice, that is, as the Word, that is, the Son, of whom John one says: "In the beginning was the Word" etc. Allegorically, according to the Gloss, it can be expounded concerning the temporal coming of the Holy Spirit. And first is touched upon the person sent, when it says: Spirit; second, his eternal origin: of the Lord; third, the temporal mission: Has filled; fourth, the manifestation of the mission: And that which contains all things. He says therefore: The Spirit of the Lord has filled: the Gloss says: "with gifts"; the whole world, "that is, the Church spread throughout all lands," as the Gloss says. And that which contains all things: "that is, man, who has a correspondence with every creature," on account of which in Mark at the end he is called every creature, according to Gregory. Has knowledge of the voice: the Gloss says: "Of diverse languages from the Holy Spirit," as is clear from Acts two. To the orb indeed of the earth the primitive Church is compared, first on account of its expansion, according to that word of the Psalm: "Their sound has gone forth into all the earth." Second, on account of its perfection, which is understood through the roundness of the orb: Song of Songs 6: "One is my dove, my perfect one." Third, on account of its stability: Ecclesiastes 1: "For the earth stands forever." Fourth, on account of its compression and wearing down: 1 Corinthians 4: "I think that God has set forth us the Apostles last, as men destined to death," etc.; just as the earth is the lowest of bodies, whence it is worn down and trampled upon by all. Fifth, on account of the sustaining and vivifying of the human race, because it lives from the earth and is sustained by the earth, just as by the primitive Church: Job 9: "Under whom they stoop who bear up the world," namely the Apostles and their followers; nor yet are they broken, because in the Psalm: "I have established its pillars." Sixth, on account of the adornment and production of all virtues, according to that word of Genesis 1: "Let the earth bring forth green herb," etc. Seventh, on account of the origin of waters, that is, of the wisdom of saving doctrine, according to that word of Genesis 2: "A spring rose up from the earth, watering the whole surface of the earth."”

“We will show that the Scriptures say that the Son is almighty like the Father, so that not only reason, but the divine witness as well, would persuade the shameless minds of heretics. The Father is called almighty, because the prophet says, "Thus says the almighty God." The Son is called almighty when the apostle John says in Revelation, "From Jesus Christ our Lord, who is, who was and who is to come, the almighty." The Holy Spirit is also called almighty: "The Spirit of the Lord fills the universe, and he who embraces all things, knows." Is it possible that the one who encompasses everything not be almighty?”

“But in order to teach that the Holy Spirit is spread everywhere, we shall examine the testimony of David, from whose prophecy the Holy Spirit is taught to be diffused not by places, as you, held fast by a heavy sleep, suppose, but by His power, like the Father and the Son, everywhere. For he himself sings and says in Psalm (138:7): Where shall I go from your spirit? and where shall I flee from your face? If I ascend into heaven, you are there; and if I descend into hell, you are present. If I take my wings in the morning, and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me. And in Solomon: The Spirit of the Lord has filled the whole world (Wis. 1:7).”