The Spirit's Rest And Flight

Et requievit, inquit, super eos spiritus, et prophetarunt omnes. Requiescere spiritum non in quibuscunque hominibus legimus: sed in sanctis et beatis. Requiescit enim spiritus Dei in iis qui mundo sunt corde, et in iis qui purificant animas suas a peccato: sicut econtrario non inhabitat in corpore subdito peccatis, etiamsi habitavit aliquando in eo. Non enim potest Spiritus sanctus consortium pati et societatem spiritus mali. Certum est enim peccati tempore adesse in corde uniuscujusque spiritum malum, et agere partes suas. Cui utique cum locus datur, et recipitur a nobis per cogitationes malas, et concupiscentias pessimas, contristatus, et, ut ita dicam, coangustatus fugatur de nobis Spiritus sanctus. Propter quod et Apostolus sciens haec ita accidere, monebat dicens: Nolite contristare Spiritum sanctum , in quo signati estis in die redemptionis. Igitur peccantes contristamus Spiritum sanctum: juste vero agentes et sancte, requiem ei paramus in nobis. Origen, In Numeros, Homilia VI, Interprete Rufino Aquileiense Source: Migne PG 12.608b-c

And the Spirit rested on them and they all prophesied. 1 We read that the Spirit did not rest on just any man but on the holy and the blessed. For the spirit of God is in those who have pure hearts, and in those who have purified their souls from sin, just as on the contrary it does not dwell in a body enslaved to sin, even if at one time it did dwell in such a man. For the Holy Spirit can have no association nor society with an evil spirit, and it is certain that at the time of sin an evil spirit has come into a man and acts its part. And we give it a place and it is received by us because of evil thoughts, and base desires and then, as I might say, the Spirit is grieved by its confinement and flies from us. Because of which, the Apostle, who knew that these things happen, warned us, saying, 'Do not grieve the Holy Spirit, with which you have been signed for the he day of redemption.' 2 Therefore it is those who sin who grieve the Holy Spirit, but it is by acting rightly and in holiness that we prepare a place of rest for Him in us. Origen, On Numbers, from the Sixth Homily, Translated by Rufinus of Aquileia. 1 Numb 11.25 2 Ephes 4.30

Admonishments And Sacrifice

Deus autem spei repleat vos omni gaudio et pace in credendo; ut abundetis in spe et virtute Spiritus sancti. Certus sum autem, fratres, et ego ipse de vobis, quia et ipsi pleni estis dilectione, repleti omni scientia; ita ut possitis alterutrum monere. Haec exhortationis sunt: per laudem enim provocat eos ad meliorem et intellectum et vitam. Qui enim videt se laudari, data opera elaborat ut vera sint quae dicuntur. Ideo non dixit, ut invicem se doceant, sed admoneant; hoc enim solet moneri, quod cum sciatur, aliquando subterfugit animo. Caetera non sunt obscura, ut indigeant explanatione. Audacius autem scripsi vobis fratres ex parte, tamquam in memoriam vos reducens : propter gratiam, quae data est mihi a Deo, ut sim minister Christi Jesu in gentibus: sanctificans Evangelium Dei, ut fiat oblatio gentium accepta, et sanctificata in Spiritu Sancto. Non enim temere se scripisse significat, auctoritatem enim sibi datam per Dei gratiam dicens, , ut omnibus gentibus audeat scribere, admonens et confirmans propositum eorum in Christo; ut sollicitudinem suam ostendat in ministerio Evangelii, quasi magister gentium, et sacrificium eorum possit acceptum fieri sanctificationis causa in Spiritu sancto. Quidquid enim fide integra, et mente sobria offertur, a Spiritu sancto purificatur. Ambrosiaster, In Epistolam ad Romanos, Caput XV Source: Migne PL 17.175a-b

Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope and in the power of the Holy Spirit. And I am certain, brethren, that you also are full of love and filled with all knowledge, so that you are able to admonish one another. 1 This is the manner of this exhortation, to provoke them through praise to a better understanding and life. For he who considers himself praised, gives thought to his works, that what is said might be true. Therefore he does not say, 'that you teach one another,' but that you admonish, when it is known that something is lacking in the soul. The other things here are not so obscure that they need explaining. But I have written to you, brethren, more boldly in a way, as it were putting you in mind, because of the grace that has been given to me from God, that I am a servant of Christ Jesus among the Gentiles, sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Spirit. 2 He does not mean he has written recklessly, for he says he has been given grace from God so he might venture to write to all the peoples, admonishing them and confirming them in their intentions in Christ, which care for them shows in his service of the Gospel, as a teacher of the nations, even that he is able to make their cause of sanctification acceptable in the Holy Spirit, for whatever is offered with pure faith and a sober mind is purified by the Holy Spirit Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 15 1 Rom 15.13-14 2 Rom 15.15-16

Works And Nature

Ελθέτω τὸ ἅγιον Πνεῦμά σου, φησὶ, καὶ καθαρισάτω ἡμᾶς. Οὐκοῦν ἰδία τε καὶ ἐξαίρετος τοῦ ἁγίου Πνεύματος δύναμίς τε καὶ ἐνέργεια, τὸ καθαίρξιν τε καὶ ἀφιέναι τὰς ἁμαρτίας, ὡς ὁ εὐαγγελικὸς λόγος μαρτύρεται. Οὐχοῦν ὁ τὴν δύναμιν τῆς ἀφέσεως αὑτῷ τῶν ἁμαρτιῶν μαρτυρήσας, συνεμαρτύρησε πάντως αὐτῷ τὴν θεότητα. Τὸ δὲ αὐτὸ τοῦτο καὶ περὶ τοῦ Μονογενοῦς φήσιν ὁ ᾿Λπόστολος, ὅτι καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλοσύνης τοῦ Πατρός. Ἕν τοίνυν ἑχατέρων τὸ ἔργον, τοῦ τε καθαρίξοντος τὴν ἁμαρτίαν Πνεύματος, καὶ τοῦ τὸν καθαρισμὸν τῶν ἁμαρτιῶν πεποτηχότος Χριστοῦ. Ὧν δὲ ἡ ἐνέργεια μία, καὶ ἡ φύσις πάντως ἡ αὐτὴ τούτων ἐστίν. Πᾶσα γὰρ ἐνέργεια δυνάμεώς ἔστιν ἀποτέλεσμα. Εἰ οὖν καὶ ἐνέργεια καὶ δύναμις μία, κῶς ἔστιν ἑτερότητα φύσεως νοῆσαι, ἐν οἷς οὐδεμίαν κατὰ τὴν δύναμίν τε καὶ ἐνέργειαν διαφορὰν ἐξευρίσχομεν; Ὡς γὰρ οὐχ ἔστιν ἐν τοῖς τοῦ πυρὸς ἰδιώμασιν, ὅταν δύο, τὸ φωτίζον τε καὶ τὸ χαῖόν ἐστι, τὸ κοινωνεῖν νομίσαι τοῦ προχειμένου ὑπαλλαγῆν᾽ οὕτως οὐχ ἄν τις εὐφρονῶν μίαν ἑνέργειαν ἐκ τῆς Γραφῆς διδαχθεὶς τοῦ Υἱοῦ καὶ τοῦ Πνεύματος, διαφοράν τινα φύσεως ὑπονοεῖ Ἅγιος Γρηγόριος Νύσσης, Ἐις Την Προσυεκην, Λογος Γ' Source: Migne PG 44.1157d-160b

'May your Holy Spirit come and purify us,' says Luke. 1 Since, then, the special virtue and power and work of the Holy Spirit is the purification and cleansing of sin, as the passage of the Gospel witnesses, then the power of the cleansing of sins which is witnessed, gives witness to Him of His Divinity. Yet the Apostle says the very same thing about the Only-Begotten, that having made purgation of sins, He sits on the right hand of the majesty of the Father. 2 Therefore the same thing is the work of either of them, of the Spirit who cleanses from sin as well as of Christ who was made a purgation of sins. But if the work is the same, then their nature must also be exactly the same, for every work is the effect of power. If then there is one work and power, how shall it be thought that there is a difference of nature in those in whom we can find no difference of power and work? For as it is with the properties of fire, where the two works of illuminating and burning are quite similar, there cannot be thought to be a change of subject, so neither will a thoughtful man assume there is a difference of nature in the Son and the Spirit, because he has been taught by Scripture that they have the same work. Saint Gregory of Nyssa, On the Lord's Prayer, from the Third Oration 1 Rare variant of Luke 11.2 2 Heb 1.3

Purity And Righteousness

Domine, quis habitabit in tabernaculo tuo? Respondit Spiritus sanctus per Prophetam: Qui ingreditur sine macula, et operatur justitiam. Igitur impollutus ingrediens, et extra omnem peccati labem vivens, hic esse responsus est, cui post baptismi lavacrum nullae adhaeserint sordes, sed sit immaculatus et nitidus, sitque ei non corpus stupris contaminatum, non oculi spectaculis theatralibus sordidi, non mens vino ebria, non pecuniæ vita ancilla. Magnum est igitur his abstinere; sed non in his statim confecti itineris est requies: coepta enim in his via est, non peracta. Nam sequitur: Et operatur justitiam. Bonum non tam cogitandum est, quam exsequendum: et benevolentia non ineunda est, sed explenda. Justitiam enim velle, hic erit fructus ut fiat. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum XIV Source: Migne PL 9.303a-b

'O Lord, who shall dwell in your tabernacle?' And the Holy Spirit answers through the Prophet, 'He who enters without spot and works righteousness.' 1 Therefore entering unpolluted, and living apart from every fault of sin, is the response, to him in whom after the washing of baptism nothing foul remains, but he is immaculate and shining, and there is no filth contaminating the body, nor do the eyes turn to the spectacles of the theatres, nor is the mind drunk with wine, nor is money the handmaid of life. Therefore it is great thing to abstain from these things, but the immediate rest of the way is not found in them, for these things are the beginning of the way and not its end. Thus it follows, 'And works righteousness.' Good must not only be pondered but performed, and benevolence must not just be contemplated but enacted. For there is the desire for righteousness and the fruit is that it shall be done. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 14 1 Ps 14.1-2 2 Prov 1.24-26

The Benevolent Spirit And Punishment

Benignus est enim spiritus sapientiae, et non liberabit maledicum a labiis suis; quoniam renum illius testis est Deus, et cordis illius scrutator est verus et linguae ejus auditor. Quoniam spiritus Domini replevit orbem terrarum; et hoc quod continet omnia, scientiam habet vocis. Propter hoc qui loquitur iniqua non potest latere, nec praeteriet illum corripiens judicium. In cogitationibus enim impii interrogatio erit; sermonum autem illius auditio ad Deum veniet, ad correptionem iniquitatum illius. Quoniam auris zeli audit omnia, et tumultus murmurationum non abscondetur. Custodite ergo vos a murmuratione quae nihil prodest, et a detractione parcite linguae: quoniam sermo obscurus in vacuum non ibit, os autem quod mentitur occidit animam. Benignus enim etc. Hic monet ad iustitiam locutionis, retrahendo a sermonibus malis. Et primo removet ab ipsis male dictis impunitutis confidentiam; secundo praedicit eorum poenam: Propter hoc qui loquitur etc.; tertio monet ad pravarum locutionum cautelam: Custodite etc. In prima primo removet impunitatis confidentiam, quae possit oriri ex iudicis misericordia: Benignus; secundo, ex ejus ignorantia : Quoniam renum etc; tertio, ex eius impotentia: Quoniam spiritus Domini. Dicit ergo: Benignus enim est spiritus etc. Bene dixi , quod corripietur fictus etc; Benignus enim est spiritus sapientiae , scilicet increatae, scilicet Filii, a qua datur Spiritus sanctus; vel creatae, quam ipse dat; infra duodecimo: O quam bonus et quam suavis est, Domine, spiritus tuus in omnibus. Psalmus: Spiritus tuus bonus etc. Et tamen non liberabit maledictum etc, quamvis sit benignus; quia, sicut dicit Gregorius, disciplina et misericordia multum destituitur, si una sine alia teneatur. Vel sic: et quia benignus, non liberabit maledictum etc, quia benignitas malitiae contraria est; ut dicit Glossa: Non liberabit, inquam, maledictum, id est maledicentem, qui maledictus est, quia facit contra Dei mandatum, qui prohibet maledicere; Psalmus: Maledicti, qui declinant a mandatis tuis; ecce , maledictio in praesenti. Item, Matthaei vigesimo quinto: Discedite a me, maledicti, in ignem aeternum etc; ecce, maledictio in futuro. A labiis suis , id est a peccato labiorum suorum, vel a poena, quam meruit peccato labiorum suorum; Matthaei duodecimo: Ex verbis tuis condemnaberis; item in Psalmo: Labor labiorum suorum operiet eos. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 361b-d

For the spirit of wisdom is benevolent, and will not acquit the evil speaker from his lips, for God is witness of his soul, and a true searcher of his heart, and a hearer of his tongue. Because the spirit of the Lord fills the whole world and that which contains all things has knowledge of the voice. Therefore he who speaks unjust things cannot be hidden, neither shall the chastising judgment pass him by. Investigation shall be made into the thoughts of the unholy man, and the hearing of his words shall come to God for the chastising of his iniquities. Because the jealous ear hears all things, and the tumult of murmuring shall not be hidden. Therefore keep yourselves from murmuring, which profits not at all, and restrain your tongue from detraction, for obscure speech shall not go for nothing, and the mouth that lies kills the soul. 1 This is warning against unjust speech, and for the drawing away from wicked words. Firstly there is the removal of confidence in impunity in speaking evil, secondly punishment is foretold, 'Therefore he who speaks...' Thirdly there is a warning for caution against depraved speaking. 'Keep yourselves...' Firstly, then, confidence in impunity is removed, which arises from the thought of mercy in judgement, 'Benevolent.' Secondly ignorance is removed, because God is witness to it. Thirdly the thought of inability is removed, 'For the Spirit of the Lord fills the whole world.' Therefore it is said that the Spirit is benevolent, and it is well said that He shall correct a lie, 'For the spirit of wisdom is benevolent,' that is the uncreated Spirit, of the Son, from whom the Holy Sprit is given, or the created spirit, which He gives, as it says below in twelfth chapter, 'O how good and sweet is your Spirit in all things, Lord.' In the Psalm, 'Your spirit is good.' 2 And although the Spirit is benevolent He will not pass over the evil speaker, because as Gregory says, 'Many forsake discipline and mercy if they hold to one without the other.' 3 And so because He is benevolent He does not spare an evil speaker, because benevolence is contrary to wickedness, as the gloss says. 'He shall not acquit the evil speaker,' that is, he who speaks evil, because he is cursed who does something against the commandment of God who prohibits us to speak evil.' In the Psalm, 'Those who forsake your commandments are accursed,' note that they are cursed in the present, and in the twenty fifth chapter of Matthew, 'Be gone from me, accursed ones, into eternal fire,' 4 note that they are cursed in the future. 'From his lips' that is, from the sin of his lips and the punishment which the sin of his lips has merited. In the twelfth chapter of Matthew. 'From your words you shall be condemned.' In the Psalm, 'The work of their lips shall cover them.' 5 Saint Bonaventura, Commentary On Wisdom, Chapter 1 1 Wisdom 1.6-10 2 Wisd 12.4, Ps 142.10 3 Greg Moral 20.5.44 4 Ps 118.21, Mt 25.44 5 Mt 12.37, Ps 139.10

Grieving The Spirit

Et nolite contristare Spiritum sanctum Dei, in quo signati estis in diem redemptionis. Cum bene agimus, gaudet in nobis Spiritus sanctus, datus nobis, videns monita sua proficere utilitatibus nostris, sicut dictum est a Domino: Ita gaudium erit in coelo in uno peccatore poenitentiam agente. Gaudet ergo Spiritus sanctus saluti nostrae, non sibi, qui non indiget laetitia; ita, e contrario, si obedientes ei non fuerimus, contristatur, quia non habet profectum in nobis; vult enim nos pertinere ad vitam. Non tamen sic contristatur, ut patiatur, quippe cum impassibilis sit: sed cum eum contristatum dicit, nostri causa hoc significat; quia deserit nos eo quod laeserimus eum, contemnendo monita ejus. Contristatio itaque ejus indignitas nostra est, quae filios nos Dei prohibet appellari; ipse enim est Spiritus sanctus, qui sanctificat filios Dei, manens in nobis. Ambrosiaster, In Epistolam ad Ephesios, Caput IV Source: Migne PL 17.393a

And do not grieve the Holy Spirit of God, with whom you have been signed for the day of redemption. 1 When we act well, the Holy Spirit that has been given to us rejoices in us, seeing that His warnings have advanced our usefulness, as it was said by the Lord 'Thus there will be joy in heaven for the repentance of one sinner.' 2 Therefore the Holy Spirit rejoices in our salvation, and not for Himself since He does not lack any joy. Thus, on the contrary, if we are not obedient to Him, He is aggrieved, because He does not note any improvement in us, He who wishes to lead us to life. But is not that when He is grieved that He suffers, for certainly He is impassible, but when it says that we grieve Him, it signifies that we are the cause, because of which He deserts us, since we oppose Him and scorn His warnings. Thus His grieving is our unworthiness, which forbids us to be called sons of God, for it is by the Holy Spirit’s remaining in us that we are sanctified as sons of God. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 4 1 Ephes 4.30 2 Lk 15.10

The Given Spirit

In hoc cognoscimus quoniam in eo manemus, et ipse in nobis: quoniam de Spiritu suo dedit nobis. Hoc ipsum, quia de Spiritu suo dedit tibi, unde cognoscis? Interroga viscera tu. Si plena sunt chartitate, habes Spiritum Dei, Paulo attestante qui ait: Quia charitas Dei diffusa est in cordibus nostris per Spritium sanctum qui datus est nobis. Sanctus Beda, In I Epistolam Sancti Joannis, Caput IV Source: Migne PL 93.110b

In this we know that we remain in Him, and that He is in us, because He has given of His Spirit to us. 1 How do we know this, that He has given of His Spirit to us? Question your heart. If it is full of love, you have the Spirit of God. Paul also gives witness to this, saying, 'Because the love of God has been diffused in our hearts through the Holy Spirit that has been given to us.' 2 Saint Bede, Commentary on the First Letter of Saint John, Chapter 4 1 1 Jn 4.13 2 Rom 5.5

The Spirit's Work

Porro ad faciendum bonum quid in nobis Spiritus bonus operatur? Profecto monet, et movet, et docet. Monet memoriam, rationem docet, movet voluntatem. In his enim tribus tota consistit anima nostra. Memoriae suggerit bona in cogitationibus sanctis, atque ita ignaviam nostram torporemque repellit. Propterea quoties hujusmodi suggestionem boni senseris in corde tuo, da honorem Deo, et age reverentiam Spiritui sancto, cujus vox sonat in auribus tuis. Ipse namque est qui loquitur justitiam. Et in Evangelio habes quia ille suggeret vobis omnia, quaecunque dixero vobis. Et adverte quid praemiserit: Ille vos docebit omnia. Dixeram enim quia docet rationem. Multi siquidem monentur, ut benefaciant; sed minime sciunt quid agendum sit, nisi adsit denuo gratia Spiritus sancti; et quam inspirat cogitationem, doceat in opus proferre, ne vacua in nobis sit gratia Dei. Sed quid? Scienti bonum, et non facienti, peccatum est illi gratia. Propterea non solum moneri et doceri, verum etiam moveri et affici ad bonum necesse est ab eo utique Spiritu, qui adjuvat infirmitatem nostram, et per quem in cordibus nostris diffunditur charitas, quae est bona voluntas. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Festo Pentecostes, Sermo I Source: Migne PL 183.325a-c

But for the doing of good how does the good Spirit work in us? Certainly He admonishes, He prompts, and He teaches. He admonishes with memory, He teaches with reason, and He moves the will. In these three things our soul is established. With memory He suggests good things in thinking of the saints, and thus He drives away our indolence and torpor, and therefore every day you shall sense an encouragement to do good in your hearts, to give honour to God and to revere the Holy Spirit whose voice resounds in your ears, for He speaks righteousness. And in the Gospel you have it that He suggests everything to you, 'Whatever I have said to you.' And look to what precedes, 'He shall teach you everything.' 1 I have said he teaches with reason, and certainly He regularly admonishes so that we might do good, for hardly anyone would know what to do unless refreshed with the grace of the Holy Spirit. And He teaches us with inspiring thought what work we should turn to, lest the grace of God be empty in us. But why? Because to know what is good and not to do it is a sin for the one who has grace. 2 Therefore He does not only admonish and teach, but it is truly necessary that the Spirit moves us to and fixes us in what is good, He who helps us in our weakness and through whom love is diffused in our heart, which is a good will. 3 Saint Bernard of Clairvaux, Sermons for the Year, On Pentecost, from the First Sermon 1 Jn 14.26 2 Jam 4.17 3 Rom 8.26, Rom 5.5

The Spirit And Rivers And Speech

Εάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰς ἐμὲ , καθὼς εἶπεν ἡ Γραφή, ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας αὐτοῦ ὕδατος ζῶντος Ποταμούς δὲ ῥεῦσαι ἔφη, καὶ οὐ ποταμὸν, ὕδατος ζῶντος, τὴν τοῦ Πνεύματος ἄφθονον χάριν καν τὴν δαψίλειαν αἰνιττόμενος. Τοιοῦτον γάρ ἐστι τὸ Πνεῦμα, εἰς οἷαν ψυχὴν εἰσέλθοι , καὶ ἐν ᾧ ἂν ἱδρυνθείη, ποιοῦν αὐτὴν ἀναβλύζειν πάσης πηγῆς ἀφθονώτερον. Καὶ μάθο: ἄν τις, πῶς ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας τοῦ πιστεύοντος κατὰ τὰς Γραφὰς, εἴγε τὴν τοῦ Πέτρου γλώτταν, καὶ τὴν τοῦ Παύλου ῥύμην, καὶ τὴν τοῦ Στεφάνου σοφίαν κατασκέψαιτο· οὓς οὐδὲν ὑφίστατο λέγοντας, ἀλλὰ πάντες παρεσύροντο ὡς τινων ποταμῶν ῥεύμασιν ἀνυποστάτοις τὴν φοράν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ Z' Source: Migne PG 123.1152a

If someone thirsts, let him come to me, and drink. He who believes in me, as Scripture says, rivers of living water shall flow from his breast. 1 He speaks of flowing rivers of living waters, and not just a river, because He refers to the generous grace and largess of the Holy Spirit. So great is the Spirit that in whatever soul He enters, and in which He dwells, there He makes gush forth a bountiful fountain. And anyone may learn how these rivers flow forth from the breast of one who believes according to the Scriptures if he considers the speech of Peter, and the force of Paul, and the wisdom of Stephen, none of whom shrank from any speech, but drove on in everything, as if caught up in the racing flow of waters. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 7 1 Jn 7.37-38

Giving Water

Rivos ejus inebria, multiplica generationes ejus: in stillicidiis ejus laetabitur cum exorietur. Terra autem visitata, inebriata est: et quomodo nunc rivi ejus inebriantur? Sed meminisse debemus, quod si quis ex aqua Domini potaverit, flumina de ventre ejus effluent: ergo potatione aquae opus est, ut flumina fluant. Inebriamur autem ipsi, cum Spiritum sanctum qui fluvius est nuncupatus accipimus. Dehinc, quia ex nobis diversi gratiarum rivi emanant, orat propheta ut hos eosdem Dominus inebriet: ut his inebriatis, et dono divini muneris perfusis, generationes nostrae multiplicentur; terra scilicet bona, secundum evangelicam comparationem, verbi semen excipiens, fructu tricesimo et sexagesimo et centesimo ditescat Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXIV Source: Migne PL 9.414b-c

Give water to its streams, multiply its fruits, in its showers it shall rejoice as it rises up. 1 He has visited the earth and watered it, 2 and now how are its streams watered? We should remember that if someone drinks from the water of the Lord that rivers shall flow out of his breast, 3 therefore one must drink this water so that the rivers flow. We are watered when it is announced that we have received the Holy Spirit, He who is like a river. Hence because the diverse rivers of grace may emanate from us, the prophet prays that the Lord might water him with these, so that being watered with them, and doused in the gift of the Divine benefactions, our fruits might be multiplied, that is, in the good land according to the parable of the Gospel, where when the seed of the Word is received it yields thirty fold and sixty fold and a hundred fold. 4 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 64 1 Ps 64.11 2 Ps 64.10 3 Jn 7.38 4 Mt 13.8

The Spirit And Freedom

Πῶς τολμᾶς τὸ Πνεῦμα τὸ ἅγιον δοῦλον προσααγορεύειν, τὸ διὰ τοῦ ἀσπίλου βαπτίσματος πάντας τοὺς πιστεύοντας ἐλευθεροῦν ; Λέγει γὰρ ὁ Ἀπόστολος, ὅτιπερ, Ο νόμος τοῦ Πνεύματος τῆς ζωῆς ἠλευθέρωσέ με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας , καὶ τοῦ θανάτου. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΙΑ' Βυριλλῳ Μακεδονιῳ Source: Migne PG 79.160d-161a

How is it that you dare insist that the Holy Spirit is a servant, He who through the cleansing of baptism liberates all who believe? For the Apostle says, 'The law of the Spirit of life has freed me from sin and death.' 1 Saint Nilus of Sinai, Book 1, Letter 211, to Byrillos The Macedonian 2 1 Rom 8.2 2 4th c heresy founded by Macedonius, a bishop of Constantinople, who taught that the Holy Spirit was created and subordinate to the Father And Son

Manna And The Holy Spirit

Scriptum est de manna, quia secundum tempus illud si quis id ita assumpsisset ut praeceperat Deus, nutriretur ex eo; si quis vero contra præceptum Dei, et contra statutum divinitus modum voluisset assumere, non frueretur eo , ut vitali cibo, sed vermes ebullirent ex co. Et ita fiebat, ut una atque eadem species mannæ aliis quidem vermes et putredines generaret, aliis vero salubrem cibuin conferret, et vitae necessarium. Igitur et nostrum manna verbum Dei est, et apud nos ergo sermo Dei aliis efficitur ad salutem, aliis cedit ad poenam. Et propter hoc arbitror quod ipse Dominus et Salvator, qui est vivum Dei verbum, dicebat: In judicium ego veni in hunc mundum, ut non videntes videant, et videntes caeci fiant . Quanto melius esset nonnullis omnino nec audire verbum Dei , quam audire cum malitia, vel audire cum hypocrisi. Melius autem dicimus ad comparationem Vere autem melius , et vere rectius , ac perfectius est, ut qui audit verbum Dei , audiat corde bono et simplici , audiat corde recto et parato, ut quasi in terra bona fructificet et crescat. Haec in praefatione diximus propter nonnullos eorum qui ad audiendum non simplici, nec fideli mente conveniunt. De quibusdam dico catechumenis, quibus fortasse nonnulli etiam eorum qui jam baptismum consecuti sunt, sociantur. Non enim omnes qui ex Israel, ii sunt Israelitae; neque omnes qui loti sunt aqua, continuo etiam sancto Spiritu loti sunt: sicut econtrario non omnes qui in catechumenis numerantur, alieni sunt et expertes Spiritus sancti. Invenio enim in Scripturis divinis nonnullos catechumenorum dignos habitos Spiritu sancto, et alios accepto baptismo indignos fuisse sancti Spiritus gratia. Cornelius catechumenus erat, et antequam ad aquam veniret , meruit accipere Spiritum sanctum. Simon baptismum acceperat, sed quoniam cum hypocrisi accessit ad gratiam , repudiatur a dono Spiritus sancti. Nolo dubites et nunc esse in populo catechumenorum aliquos Cornelios , ad quos dici possit , quia misericordiae et orationes tuæ ascenderunt in coelam; et rursum in populo fidelium esse aliquos Simones, quibus confidenter dicendum sit: O plene omni dolo et fallacia, fili diaboli, inimice omnis justitiae. Haec ego ad correptionem mei ipsius loquor, non solum auditorum. Unus enim et ego sum ex iis, qui audiunt verbum Dei . Origen, In Numeros, Homilia III, Interprete Rufino Aquileiense Source: Migne PG 12.593c-594b

It is written concerning the manna, that if according to the time the Lord commanded it someone took it up, then he would be nourished by it, but if against the commandment of the Lord and against the divine statute someone wished to take it up, it would be of no benefit to him, even to such a degree that worms would crawl forth from the life giving bread. 1 Thus one and the same type of manna generated worms and rottenness for some and on others it conferred wholesome food, and what is needful for life. Therefore even with our manna among us, which is the word of God, for some the word is effective for salvation, but for others it brings forth punishment. Therefore that judge who is the Lord and Saviour, who is the living word of God, said, 'In judgment I have come into this world, even that those who do not see might see, and that those who do see become blind.' 2 How much better it would be for some not to hear the word of God at all, than to hear it in wickedness or as hypocrites. But it is better for us to give a comparison. Truly it is better and more righteous and more perfect that he who hears the word of God, hears it with a good and innocent heart, and with an upright and prepared heart, so that on earth he may put forth good fruits and grow. We have brought forth these remarks first because a number of those who hear are not innocent, nor are they faithful in their minds. About whom I say to the catechumens, regarding those with whom they associate and who have perhaps already received baptism, 'Not everyone from Israel is an Israelite.' 3 Not all who have been washed with water, then have the further washing of the Holy Spirit, and likewise and in an opposite sense not all who are accounted among the catechumens are foreign and unknown to the Holy Spirit. I have found in the Holy Scriptures that several catechumens were worthy of receiving the Holy Spirit, and others who had received baptism were unworthy of the grace of the Holy Spirit. Cornelius was a catechumen and even before he come to the water he was worthy of receiving the Holy Spirit. Simon received baptism but because he was a hypocrite for grace, he was denied the gift of the Holy Spirit. I do not doubt that even now there are some who are Cornelius among the people of the catechumens, to whom it is possible to say, that your mercy and prayers have ascended to heaven, and again that among the gathering of the faithful there are some who are Simon, to whom it must be forcefully said 'O full of every guile and deceit, O son of the devil, O enemy of all righteousness.' 4 I do not say these things only to the audience but even for my own correction, for I am one of those who hears the word of God. Origen, On Numbers, from the Third Homily, Translated by Rufinus of Aquileia. 1 Exod 16.20 2 Jn 9.39 3 Rom 9.6 4 Act 10 Act 13.10

The Kiss Of Wisdom

Osculetur me osculo oris sui... Vos quoque, ut caute in arcanis sensibus pedem figatis, mementote semper, quod sapiens admonet: Altiora, inquit, te ne quaesieris, et fortiora te ne scrutans fueris. In spiritu ambulate in illis, et non in sensu proprio. Doctrina Spiritus non curiositatem acuit, sed charitatem accendit. Merito proinde sponsa, quem diligit anima sua inquirens, non se suae carnis sensibus credit, non curiositatis humanae inanibus ratiociniis acquiescit; sed petit osculum, id est Spiritum sanctum invocat, per quem accipiat simul et scientiae gustum, et gratiae condimentum. Et bene scientia, quae in osculo datur, cum amore recipitur; quia amoris indicium osculum est. Scientia ergo quae inflat, cum sine charitate sit, non procedit ex osculo. Sed nec qui zelum Dei habent, et non secundum scientiam, sibi ullatenus arrogent illud. Utrumque enim munus simul fert osculi gratia, et agnitionis lucem, et devotionis pinguedinem. Est quippe Spiritus sapientiae et intellectus, qui instar apis ceram portantis et mel, habet omnino et unde accendat lumen scientiae, et unde infundat saporem gratiae. Neuter ergo se osculum percepisse putet, sive qui veritatem intelligit, nec diligit; sive qui diligit, nec intelligit. Sane in osculo isto nec error locum habet, nec tepor. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo VIII, Quomodo per osculum oris Dei significatur Spiritus Sanctus Source: Migne PL 183.812d-813b

Let him kiss me with the kiss of his mouth... 1 You also, if you would prudently fix your foot in the understanding of the mysteries, should always remember what the wise man warns, 'Do not seek after things too high, nor grapple with things that are too difficult.' 2 You must walk in the Spirit in these things and not according to your own mind. The teaching of the Spirit does not sharpen curiosity but it inspires love. Rightly, then, the bride, seeking him whom her heart loves, does not trust the corporeal senses, nor does she give herself to the inane thoughts of human curiosity, but she asks for a kiss, that is, she calls upon the Holy Spirit, through whom she receives, at the same time, the taste of knowledge and the seasoning of grace. And well it is that the knowledge given in the kiss is received with love, since the kiss is the mark of love. Therefore the knowledge that puffs up, since it lacks love, does not come from the kiss. 3 Even those who have a zeal for God, but not according to knowledge, may not for any reason lay claim to it. The favour of the kiss bears a twofold gift, the light of knowledge and the fervour of devotion. He is in truth the Spirit of wisdom and understanding, who, like the bee carrying its burden of wax and honey, has the power both of kindling the light of knowledge and infusing the delicious fragrance of grace. Therefore no one should think they have been given the kiss, who knows the truth and does not love, nor should anyone who loves without understanding. Certainly in this kiss there is no place for error, nor tepidity. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 8, How the Holy Spirit is signified by the kiss of the mouth of God 1 Song 1.1 2 Eccl 3.22 3 1 Cor 8.1

Understanding and the Animal Man

Tὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. Βάθη τοῦ Θεοῦ τῶν ἱερῶν Γραμμάτων ἡ κεκρυμμένη καὶ ἀπόθετος γνῶσις, ἢς εἰδὸς τὸ Πνεῦμα ταῖς τῶν ἁγίων ἀποκαλύπτει ψυχαῖς, θεῖον τινα νοῦν ἀποφεῖνον τὸν αὐτοῖς. Ψυχινὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστιν, καὶ οὐ δύναται γνῶναι... Ψυχινός ἐστιν ὁ κατὰ σάρκα ζῶν καὶ μήπω τὸν νοῦν φωτισθεὶς διὰ τοῦ Πνεύματος, ἀλλὰ μόνην τὴν ἐμφυτον καὶ ἀνθρωπίνην σύνεσιν ἔχων, ἤν ταῖς ἀπὰντων ψυχαῖς ἐμβάλλει ὁ Δημιουργός. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.865b-c

For the Spirit scrutinises everything, even the depths of God... The depths of God are the secret and hidden meanings of Holy Scripture, which the Spirit reveals to those who have holy souls, making a certain Divine mind dwell in them. But the animal man does not receive the things of the Spirit of God, because it is foolishness to him, and he cannot understand... 1 An animal because of his living according to the flesh and not yet having a mind enlightened by the Holy Spirit, but only having the innate human understanding, which is sent into every soul by the Creator. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 2.14

Before The Face Of God

Certe, Fratres, modo pereant peccatores a facie Dei. Modo pereant peccatores et non pereant peccatores. Si incipiant iuste vivere, peribunt utique peccatores, sed non peribunt homines. Homo peccator, duo nomina sunt. Homo unum nomen est, et peccator unum nomen est. In his duobus nominibus intellegimus, quia unum horum Deus fecit, alterum horum homo fecit. Hominem enim Deus fecit, peccatorem se ipse homo fecit. Quid ergo contremiscis, quando tibi dicit Deus: Pereant peccatores a facie mea? Hoc tibi dicit Deus: 'Pereat in te quod tu fecisti, et servo quod ego feci.' Et modo ardet ignis in calore verbi, res est in fervore Spiritus Sancti, sicut diximus iam dudum, quia scriptum est in alio psalmo: Nec est qui se abscondat a calore eius. Spiritus autem Sancti esse calorem dicit Apostolus: Spiritu ferventes. Ergo pro facie Dei, tibi pone interim Scripturam Dei. Liquesce ab illa. Paeniteat te, cum audis haec de peccatis tuis. Cum autem te paenitet, et cum te ipsum excrucias sub calore verbi, cum etiam lacrimae currunt, nonne cerae tabescenti et tamquam in lacrimas currenti similis inveniris? Modo ergo fac quod in posterum times, et non habebis quod in posterum timeas. Sanctus Augustinus Hipponensi, Sermo XXIIa, De versu 3 Psalmi LXVII, Sicut deficit fumus, deficiant, sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei. Source: Migne PL 38.151-2

Certainly, brothers, sinners perish from before the face of God. 1 Yet in a way they do perish and in a way they do not. If they begin to live rightly, sinners shall perish but men shall not. A man, a sinner, these are two names. A man is one name, and a sinner is one name. With these two names we understand that God made one of them and man made the other. God made man, man made the sinner. Why, then, do you tremble, when God says to you. 'Sinners shall perish before my face?' God is saying to you, 'Let what you have made perish in you and attend to what I have made.' In one way fire flares up in the heat of the Word, and things themselves in the fervour of the Holy Spirit, as we have already said, because it is written in another Psalm, 'There is no one who can hide himself from His heat.' And the Apostle says of the heat of the Holy Spirit, 'Fervent with the Spirit.' 2 Therefore instead of the face of God place before yourself the Scriptures of God. Melt because of them. Repent when you hear these things said of your sins. For when you repent, when you excruciate yourself with the fire of the Word, when tears run, is it not that you find similarity in the melting of wax and in the flowing of tears? Therefore do now what you fear in the future and in the future you will not have what you fear. Saint Augustine of Hippo, from Sermon 22a, On the third verse of the sixty seventh Psalm, 'As smoke vanishes, so let them vanish, as wax melts before the face of fire, so let sinners perish before the face of God.' 1 Ps 67.3 2 Ps 18.7, Rom 12.11

Errors And Forgiveness

Saule, Saule, quid me persequeris? Et ille, Quis es, Domine? Hinc profecto datur intelligi quia vere circumfusa erat illi claritas, non infusa. Audiebat Paulus vocem Domini, sed faciem Domini non videbat; quoniam erudiebatur ad fidem: et ut ipse postea docuit, Fides ex auditu. Quis es, inquit? Ignotum enim persequebatur, et ideo consecutus est misericordiam, quia ignorans in incredulitate hoc fecit. Discite ex hoc, fratres, justum judicem Deum, non modo quid fiat, sed et quo animo fiat, considerare; et cavete deinceps, ne quis parva reputet, quamlibet parva scienter delinquere convincatur. Nemo dicat in corde suo: Levia sunt ista, non curo corrigere; non est magnum si in his maneam venialibus minimisque peccatis. Haec est enim, dilectissimi, impoenitentia, haec blasphemia in Spiritum sanctum, blasphemia irremissibilis. Paulus quidem blasphemus fuit, sed non in Spiritum sanctum, quia ignorans fecit in incredulitate. Non in Spiritum sanctum dixit blasphemiam; ideo consecutus est misericordiam. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, Sermones de Sanctis, In Conversione Sancti Pauli, Sermo I, Quomodo ad exemplum ejus converti debemus. Source: Migne PL 183.362d-363b

Saul, Saul, why do you persecute me? 1 And he says, 'Who are you, Lord?' Without question this is given to be understood that though he was surrounded by light he was not yet infused with it. Paul heard the voice of the Lord but he did not see the face of the Lord, because he was being educated for the faith, even as he later taught, 'Faith is from hearing.' 2 'Who are you?' he says, for he was ignorant of what he was persecuting and therefore mercy followed, because being ignorant he did this in disbelief. Learn from this, brothers, that God is a righteous judge, who considers not only what a man does, but the state of his soul, and then be wary lest someone reckon something to be trivial and erring in it he is overthrown. Let no one say in his heart, 'These are light things, I have no need to correct them. It is not important if I remain in these small and venial sins.' For this, most beloved, is impenitence, and this is blasphemy against the Holy Spirit, and it is unforgiveable blasphemy. 3 Certainly Paul blasphemed, but not against the Holy Spirit, because in ignorance he acted in disbelief. He did not speak blasphemy against the Holy Spirit and therefore mercy followed. Saint Bernard of Clairvaux, Sermons on the Saints, On the Conversation of Saint Paul, from Sermon 1, that we should be converted by his example 1 Acts 9.4 2 Rom 10.7 3 Mt 12.31 Mk 3.28-29

Walking The Way

Dicit Glossa super Joan. xiv: Ego sum via, et veritas, et vita: via qua itur, veritas qua pes dirigitur, vita ad quam pervenitur: via per praeceptum, consilium, et exemplum: veritas per doctrinae verbum: vita per praemium. Eccli. xxiv: In me gratia omnis viae et veritatis, in me omnis spes vitaeet virtutis. Virtus enim confortat ad viam per meritum, et veritas illuminat ad vitam per doctrinam et Spiritus sancti inspirationem. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput II Source: Here p200

The gloss on John chapter fourteen, verse six, 'I am the way and the truth and the life,' says that the way is the path, and truth is that by which the step is directed, and life is that to which is comes. The way is through precept and counsel and example, the truth is through the word of teaching, life is the reward. In the twenty fourth chapter of Ecclesiasticus, 'In me all grace of the way and truth, in me all hope of life and virtue.' Virtue strengthens on the way through merit, and truth illuminates for life through teaching and the inspiration of the Holy Spirit. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 2

The Spirit And The Dove

Καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον ὡσει περιστερὰν... Ὡσεὶ περιστερὰν δὲ, διὰ τὸ ἄκακὸν καὶ πρᾶον· καὶ ὅτι καθαρώτατόν ἐστιν ἡ περιστερά, καὶ ἔνθα δυσωδία ἐστὶν, οὐ παραμένει οὕτω καὶ τὸ ἅγιον Πνεῦμα. Ἀλλὰ καὶ ἐπὶ τοῦ Νῶς, περιστερὰ ἤγγειλε τὴν λύσιν τοῦ κατακλυσμοῦ, κάρφος ἐλαίας φέρουσα· οὕτω καὶ ἐνταῦθα τὸ Πνεῦμα τὸ ἅγιον, δηλοῖ λύσιν τῶν ἁμαρτιῶν. Ἐκεῖ κάρφος ἐλαίας, ἐνταῦθα δὲ ἔλεος Θεοῦ. Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς , ἐν ᾧ εὐδόκησα· τουτέστιν, Ἐν ᾧ ἀναπαύομαι, ἐν ᾧ ἀρέσκομαι. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Γ' Source: Migne PG 123.179a

And He saw the Spirit of God descending like a dove... 1 As a dove, on account of innocence and meekness, and because a dove is most pure and does not come to rest where there is any uncleanliness, so was the Holy Spirit. And as it is said that it was a dove that announced to Noah that the flood was passing away by the bearing of an olive branch, 1 so even here the Holy Spirit manifests Himself for the passing away of sins. And that olive branch is the mercy of God. 'This is my beloved Son in whom I am well pleased.' That is, in whom I rest, in whom is my joy. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 3 1 Mt 3.16 2 Genes 8.10-11

Baptism And The Heavens

Et statim ascendens de aqua vidit coelos apertos... Mysterium trinitatis in baptismati domini demonstratur. Dominus baptizatur, Spiritus descendit in specie columbae, Patris vox testimonium Fili prabentis auditur. Aperiuntur autem coeli, non reseratione elementorum, sed spiritualibus oculis, quibus et Ezechiel in principio voluminis sui apertos eos esse commemorat. Sedit quoque columba super caput Jesu, ne quis putaret vocem Patris ad Joannem factam, non ad Dominum. Pulcher autem cum dixisset: Et Spiritum tanquam columbam descendentem, addidit, et manentem in ipso. Hoc etenim Mediatori Dei et hominum donum est speciale collatum. ut implens semel eum Spiritus sanctus, nunquam recederet, sed perpes in illo maneret. Nam fidelibus ejus ad insignia virtutum et miracula facienda aliquando gratia Spiritus confertur, aliquando tollitur. Quibus tamen ad operationem pietatis et justitiae, ad amorem Dei et proximi conservandum, nunquam gratia Spiritus abest. Unde de illo Spiritu promittitur, dicente eis Domino: Vos autem cognoscetis eum quia apud vos manebit, et in vobis erit. Verum specialiter in Domino manet Spiritus semper, non quomodo in electis ejus juxta mensuram fidei, sed sicut Joannes ait: Vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratiae et veritatis. Manet autem in illo Spiritus, non ex eo tantum tempore quo baptizatus est in Jordane, sed ex illo potius quo in utero conceptus est virginali. Nam quod in baptizatum descendere visus est Spiritus, signum erat conferendae nobis in baptismo gratiae spiritualis, quibus in remissionem peccatorum ex aqua et Spiritu regeneratis amplior ejusdem Spiritus gratia per impositionem manus episcopi solet coelitus dari. Sicut etiam hoc quod apertos coelos vidit post baptisma, nostri utique gratia factum est, quibus per lavacrum undae regeneratricis janua panditur regni coelestis, quae, peccantibus quondam protoplastis ac paradiso ejectis, toti generi humano interpositis cherubim et flammeo gladio clausa est. Exstinguitur namque haec flamma cuique fidelium, cum aquis vitalibus tingitur. Reconciliatur angelicis spiritibus, cum ad pacem sui redierit Creatoris, adeo ut si percepta fidei sacramenta puro corde et corpore servaverit, mox solutus carne regna possit intrare coelestia. Alioqui quomodo tunc aperirentur Domino coeli, qui cum homo fieret et habitaret nobiscum in terra, coelum pariter divina potentia continebat et terram? Sed et hoc quod vox paterna de coelis innotuit: Tu es Filius meus dilectus, in te complacui, non ipse Filius quod nesciebat docetur, sed nobis quod credere debeamus ostenditur: Ipsum videlicet qui baptizandus cum aliis venit ad Joannem homo, verum esse Dei Filium; non solum ipsius Joannis, sed et totius mundi Dominum, et ideo veraciter in Spiritu sancto baptizare valentem. Nos quoque vox eadem docuit per aquam ablutionis et spiritum sanctificationis Dei posse filios effici. Quotquot enim receperunt eum, dedit eis potestatem filios Dei fieri. Bene autem in specie columbae descendit Spiritus sanctus, quod multum simplex est animal, atque a malitia fellis alienum, ut figurate nobis insinuaret quod simplicia corda quaerit, nec habitare dignatur in mentibus impuris, qualis fuit Simon ille cui dicebat Petrus: Non est tibi pars, neque sors in sermone hoc; in felle enim amaritudinis et obligatione iniquitatis video te esse. Sanctus Beda, In Marci Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.138b-139b

And immediately as He rose up from the waters the heavens were opened... 1 The mystery of the Trinity is revealed in the baptism of the Lord. The Lord is baptised, the Spirit descends in the form of a dove, the voice of the Father is heard bearing witness to the Son. Yet the heavens were not opened with the wrenching apart of the elements but to spiritual eyes, as with Ezekiel who in the beginning of his book recalls the things revealed to him. Then the dove sat on the head of Jesus, lest it be thought that the voice of the Father was addressed to John and not to the Lord. Well it is said, 'And the spirit descended like a dove,' and then it is added, 'and remained on Him,' for this is the special gift given to the Mediator of God and man, that once He was filled with the Spirit it never withdrew, but it remained with Him always. For sometimes the grace of the Holy Spirit is given to His faithful ones as a sign of virtue, or for the making of miracles, and then it is taken away, but for the works of piety and righteousness and the preservation of love of one's neighbour and God the grace of the spirit is never taken away. Whence concerning the spirit that is promised the Lord says to them, 'You shall know Him because He shall remain with you, and in you He shall be.' 2 But the spirit remains in the Lord always especially, not as in the elect according to the measure of faith, but as John says, 'We have seen His glory, the glory as the only unbegotten of the Father, full of grace and truth.' 3 And the spirit remains in Him not only from the time when He was baptised in the Jordan, but from that point when He was conceived in the virginal womb. For that the spirit was seen to descend at the baptism was a sign given to us for the baptism of spiritual grace, by which for the forgiveness of sins through water and the regeneration of the spirit there is more of that spirit's grace than is accustomed to be found in the laying on of the blessed hands of a bishop. Therefore Him seeing the heavens opened after baptism was done for our sake, because by the washing of the waters of regeneration the doors of the heavenly kingdom are opened, those gates from which sin cast out the first formed man and which were then closed to the whole human race by the setting of a Cherubim with a flaming sword there. 4 This flame is extinguished for the faithful when it is touched by the life giving waters. It reconciles us with angelic spirits when it returns us to peace with the Creator, so that if a man shall serve the holy teachings of the faith with a pure heart and body, soon with the dissolution of the flesh he shall be able to enter the kingdom of heaven. Yet how were the heavens opened to the Lord who had become a man and dwelt with us on the earth, when the Divine power encompasses both heaven and earth? But even this the Father's voice from heaven takes note of when it says, 'You are my beloved son, in you I am well pleased.' For He is not a Son who was ignorant and taught, but it was for us, that we should believe, that it was revealed. That is, He came to John as a man to be baptised with other men, He who was truly the son of God, and Lord not only of John but even of the whole world, and therefore rightly it was beneficial to be baptised in the Holy Spirit. We also learn from that voice that we can be made into sons of God by the cleansing waters and the sanctification of the spirit. 'As many as received Him, He gave power to be sons of God.' 5 Well indeed, then, did the Holy Spirit descend as a dove, because it is a most innocent animal and has nothing to do with any bitter wickedness, but its figure intimates to us that we should seek simplicity of heart, 6 and scorn to live with soiled minds, as Peter said to Simon, 'You have no part nor lot in this matter. For I see you are in the gall of bitterness and in the bonds of iniquity.' 7 Saint Bede, Commentary on the Gospel of Mark, Book 1, Chapter 1 1 Mk 1.10 2 Jn 14.17 3 Jn 1.14 4 Genes 3.24 5 Jn 1.12 6 Wisdom 1.1 7 Acts 8.21-23

The Spirit And Sons

Quotquot enim spiritu Dei aguntur, hi filii sunt Dei Plus est agi quem regi. Qui enim regitur aliquid agit: et ideo regitur, ut recte agat. Qui autem agitur agere ipse aliquid vix intelligitur. Et tamen tantum praestat voluntatibus nostris gratia Salvatoris, ut non dubite Apostolus dicere. Quotquot spiritu Dei aguntur, hi filii sunt Dei. Aguntur quippe filii Dei, ut quod agendum est agant; et cum egerint, illi a quo aguntur, gratias againt, quia sicut agendum est illud agant, id est cum delectatione et dilectione justitiae, et suavitatem quam dedit Dominus, ut terra ejus dare fructum suum, ab eo se accepise guadeant. Nomen enim adjutoris praescribit agenti, quia et ipse aliquid agit. Filii ergo Dei sunt, quicunque aguntur spiritu, non littera, non lege praecipente, minante, promittente, sed spiritu excitante, illuminante, adjuvante. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VIII, Caput XIV Source: Migne PG 180.631a-b

As many as are led by the Spirit of God, are sons of God. 1 It is better to be led than ruled. For he who is ruled does something and is ruled so that he might do it correctly. But he who is led does something he scarcely can grasp. But this can only be with the grace of the Saviour in our wills, so that the Apostle does not hesitate to say, 'As many as are led by the Spirit of God, are sons of God.' Certainly the sons of God are led so that they do what they should, and when they have done they give thanks to the one who led them, because as it should be done so they have done, that is, with delight and a love of righteousness, 'and the Lord gave such sweetness that His earth gave forth its fruits,' 2 from whom receiving it they rejoice. And He is named as a helper in the deed, because He himself acts. Therefore the sons of God are any of those who are led by the Spirit, who are not commanded by the letter and the law, nor threatened or given promises, but roused by the Spirit, and illuminated by Him and helped by Him. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 7, Chapter 14 1 Rom 8.14 2 Ps 84.13