only with the fourth-century Cappadocian Fathers that the church thought through the divinity of the spirit (though Irenaeus had earlier insisted on it as well). My proposal is that both exegetes and theologians, by not looking at the Jewish context of earliest Christianity, have missed the major theme which demonstrates that those Fathers were simply re-expressing, perhaps in less than fully satisfactory ways, what the very first Christians, thinking Jewishly, had thought and said about the spirit