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 Pentecostal Fast

Hodiernam, dilectissimi, festivitatem descensione sancti Spiritus consecratam sequitur, ut nostis, solemne jejunium, quod animis corporibusque curandis salubriter institutum, devota nobis est observantia celebrandum. Repletis namque apostolis virtute promissa, et in corda eorum Spiritu veritatis ingresso, non ambigimus inter caetera coelestis sacramenta doctrinae, hanc spiritalis continentiae disciplinam de Paracleti magisterio primitus fuisse conceptam: ut sanctificatae jejunio mentes conferendis sibi charismatibus fierent aptiores. Aderat quidem Christi discipulis protectio omnipotentis auxilii, et principibus nascentis Ecclesiae tota Patris Filiique Divinitas in praesentia sancti Spiritus praesidebat. Sed contra instantes impetus persequentium, contra minaces fremitus impiorum, non corporis fortitudine, nec carnis erat saturitate certandum; cum hoc maxime hominis interiora corrumpat, quod exteriora delectat; et tanto fiat rationalis anima purgatior, quanto fuerit substantia carnis afflictior. Hi itaque doctores, qui exemplis et traditionibus suis omnes Ecclesiae filios imbuerunt, tirocinium militiae christianae sanctis inchoavere jejuniis: ut contra spiritales nequitias pugnaturi, abstinentiae arma caperent, quibus vitiorum incentiva truncarent. Invisibiles enim adversarii et incorporales hostes non erunt contra nos validi, si nullis carnalibus desideriis fuerimus immersi. Cupiditas quidem nocendi in tentatore perpetua est, sed inermis atque inefficax erit, si nihil in nobis unde contra nos pugnet invenerit. Quis autem hac fragili carne circumdatus, et in isto mortis corpore constitutus, etiam qui multum valideque profecerit, ita jam de sua salute securus sit, ut ab omnium se illecebrarum periculo credat alienum? Donet licet sanctis suis quotidianam gratia divina victoriam, non aufert tamen dimicandi materiam: quia et hoc ipsum de misericordia protegentis est, qui naturae mutabili, ne de confecto praelio superbiret, semper voluit superesse quod vinceret. Igitur post sanctae laetitiae dies, quos in honorem Domini a mortuis resurgentis, ac deinde in coelos ascendentis, exegimus, postque perceptum sancti Spiritus donum, salubriter et necessarie consuetudo est ordinata jejunii: ut si quid forte inter ipsa festivitatum gaudia negligens libertas et licentia inordinata praesumpsit, hoc religiosae abstinentiae censura castiget: quae ob hoc quoque studiosius exsequenda est, ut illa in nobis quae hac die Ecclesiae divinitus sunt collata permaneant. Templum enim facti Spiritus sancti, et majore quam umquam copia divini fluminis irrigati, nullis debemus concupiscentiis vinci, nullis vitiis possideri, ut virtutis habitaculum nulla sit contaminatione pollutum. Quod utique regente atque adjuvante Domino omnibus obtinere possibile est, si per jejunii purificationem, ac per misericordiae largitatem studeamus et peccatorum sordibus liberari, et charitatis fructibus esse fecundi. Quidquid enim in cibos pauperum, in curationes debilium, in pretia captivorum, et in quaelibet opera pietatis impenditur, non minuitur, sed augetur, nec umquam apud Deum perire poterit quod fidelis benignitas erogarit, dum quodcumque tribuit ad subsidium, id sibi recondit ad praemium. Beati enim misericordes, quoniam ipsorum miserebitur Deus; neque delictorum memoria erit ubi testimonium pietatis affuerit. Quarta igitur et sexta feria jejunemus; sabbato autem apud beatissimum Petrum apostolum vigilias celebremus, cujus nos orationibus et a spiritalibus inimicis et a corporeis hostibus confidimus liberari. Per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen. Sanctus Leo Magnus, Sermo LXXVIII, De Jejunio Pentecostes I Source: Migne PL 54.415b-418a

Today's feast, dearly-beloved, consecrated by the descent of the Holy Spirit, is followed, as you know, by a solemn fast, which being a salutary institution for the healing of soul and body, we should attend to with devout observance. For when the Apostles had been filled with the promised power and the Spirit of Truth had entered into their hearts, we do not doubt that among the rest of the mysteries of heavenly teachings this discipline of spiritual continence was first thought of at the prompting of the Paraclete so that minds sanctified by fasting might be more fit for the chrism which was to be bestowed on them. The disciples of Christ had the protection of Almighty aid, and the princes of the infant Church were watched over by the whole Godhead of the Father and the Son by the presence of the Holy Spirit. But against the threatened assaults of persecutors, and against the terrifying cries of the impious, they could not struggle with bodily strength or with pampered flesh, since that which delights the outer man gravely corrupts the inner man, and the more one's fleshly substance is afflicted the more the rational soul is purified. Thus these teachers, who have imbued all the sons of the Church with their example and their traditions, established the rudiments of Christian warfare with holy fasts, so that having to fight against spiritual wickedness men might take up the armour of abstinence to cut off the incentives to vice. Invisible adversaries and incorporeal enemies will have no power over us if we are not entangled in any of the desires of the flesh. Certainly the tempter always desires to hurt us, but he will be disarmed and powerless if he can find nothing in us by which he might attack us. But encompassed with this frail flesh and established in this body of death, even if a man has made evident progress, who can be so certain of his safety so that he thinks himself far from the peril of all allurements? Although Divine Grace gives daily victory to its holy ones, it does not remove the need for struggle, because even this is part of His protecting mercy, He who, lest we become proud over a battle ended, has always designed for our changeable nature that they should be something to win. Therefore, after the days of holy joy which we have devoted to the honour of the Lord rising from the dead and then ascending into heaven, and after the reception of the gift of the Holy Spirit, a fast is ordained as a wholesome and needful practice so that if through neglect or disorder amid the joys of the feast any undue license has come about it may be corrected by the censures of holy abstinence, which must be most scrupulously carried out so that what was on this day Divinely bestowed on the Church may remain in us. For having been made the temple of the Holy Spirit and watered with a greater supply than ever of the Divine Stream, we should not be conquered by any desires, nor possessed by any vices, by which the habitation of virtue is defiled with pollution. And it is possible for everyone to obtain this with the Lord's aid and guidance, if by the purification of fasting and by merciful liberality we strive to be freed from the filth of sins and to be rich in the fruits of love. For whatever is spent on feeding the poor, on caring for the sick, on ransoming prisoners, or on any other deed of piety, is not diminished but increased, nor will what the kindness of one of the faithful has expended ever be lost to God, since whatever a man gives for relief he lays up for his own reward. For 'Blessed are the merciful, since God shall have mercy on them.' 1 Nor will errors be remembered where the witness of piety is present. On the fourth and and sixth days, therefore, let us fast, and on Saturday let us keep vigil in the presence of the most blessed Apostle, Peter, by whose prayers we surely trust to be set free both from spiritual foes and bodily enemies, through our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen. Pope Leo the Great, Sermon 78, On The Pentecostal Fast 1 Mt 5.7

Receiving The Spirit

Numquid poteris conjungere septem micantes Pleiades? Verba sunt Domini loquentis ad beatum Job, et quaerentis utrum possit sibi jungere et counire dona Spiritus septiformis, quae et septem pleiades designantur. Hunc spiritu Christus ab aeterno habuit, et homo factus eumdem sine mensura recepit, ipsumque aliis secundum mensuram donationis suae distribuit. Quod spiritum septiformem acceperit, ostenditur verbo Isaiae qui dicit: Apprehendent septem mulieres virum unum in die illa, etc. et ut nos declaratio sermonum ejus illuminet plenius et instruat apertius, de Christo loquens: Requiescet, inquit, super eum spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis; et replebit eum spiritus timoris Domini. Isti sunt septem oculi super lapidem unum; septemque lucernae in candelabro aureo, sicut Zacharias commemorat. Cum Filius sit a Patre, et Spiritus sanctus ab utroque procedat, postquam Filius officium suae legationis impleverat, decebat ut et Spiritus sanctus mitteretur. Prius siquidem dederat Christus apostolis Spiritum sanctum: quod patenter indicabat perfectio sanitatum. Sed hodie datus est ei Spiritus sanctus ad usum, ad auxilium, ad solatium, ad miraculum, ad acquisitionem gentium, ad salutem omnium populorum. Datur Spiritus sanctus, ad emundationem, ad innovationem, ad justiitiam, ad exsultationem. Cor mundum crea in me, Deus: ecce cordis mundatio. Spiritus rectum innova in visceribus meis: ecce animae sanctificatio. Redde mihi laetitiam salutaris tui: et spiritu principali confirma me: ecce cordis mundatio. Spiritus rectum innova in visceribus meis: ecce innovans rectitudo. Spiritum sanctum tuum ne aufera a me: ecce animae sanctificatio, quia templum Dei et templum daemoniorum simul esse non possumus. Mundatus et lotus postulat ut ambulet vias rectas, ne ad actus extraordinarios iterum revertatur. Innovatur corde per rectitudinem, operatur laetitia salutaris, confirmanda spiritu principali. Petrus Blenensis, Sermo XXV, In Die Pentecostes Source: Migne PL 207.634c-635b

Are you able to join together the seven shining Pleiades? 1 The words of the Lord spoken to Job ask him whether he is able to join and unite the gifts of the sevenfold spirit, which are designated by the seven Pleiades. Christ had this spirit from eternity and being made man received the same without measure, and gave it to others according to the measure of His own gift. That He shall receive the sevenfold spirit is shown in the speech of Isaiah which says 'Seven women will seize one man on that day,' and so that the declaration of his speech might enlighten us more fully and instruct us more openly, speaking of Christ he says, 'There shall rest on him the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety, and the spirit of the awe of the Lord shall fill him.' 2 These are the seven eyes on the one stone, and the seven lamps on the golden candlestick, as Zachariah recalls. 3 When the Son is from the Father and the Holy Spirit proceeds from both, after the Son fulfilled his office of herald, it was befitting that the Holy Spirit should be sent. First Christ gave the Holy Spirit to the Apostles, which perfection evidently indicates soundness. But today the Holy Spirit is given for use, for aid and comfort and miracles and the conversion of nations and the salvation of all peoples. The Holy Spirit is given for cleansing and renewal and righteousness and exaltation. 'Fashion a clean heart in me, O God.' Behold the cleansing of the heart. 'Renew a right spirit within me.' Behold the sanctification of the soul. 'Return to me the joy of your salvation and strengthen me with a perfect spirit.' Behold the cleansing of the heart. 'Renew a right spirit within me.' Behold the renewal of rectitude. 'Do not take your Holy Spirit from me.' 4 Behold the sanctification of the soul, because we cannot be the temple of God and the temple of demons at the same time. Washed and cleansed he asks that he might walk on the ways that are right, lest he fall back again into erroneous deeds. With the heart renewed through rectitude, the joy of salvation is effective, strengthened by the perfect spirit. Peter of Blois, from Sermon 25, On The Day Of Pentecost 1 Job 38.31 2 Isaiah 4.1, 11.2 3 Zach 3.9 4 Ps 50.12,14

Fire And Oil

Propter has divisiones charismatum designatur Spiritus sanctus, nunc per ignem, nunc per oleum, nunc per vinum, nunc per aquam. Ignis est, quia semper ad diligendum accendit, quia semel eo accensus ardere, id est ardenter diligere non desistit. Ignem, inquit, veni mittere in terram et quid volo nisi ut ardeat? De hoc igne dicit Moyses: Ignis semper ardebit in altari. Et Jeremias: Factus est in corde meo quasi ignis exaestuans, claususque in ossibus meis, et defeci non sustinens. Spiritus sanctus oleum est ratione diversarum similitudinum. Natura enim olei est quod interomnes liquores superiorem locem semper tenet. Sic et gratia Spiritus sancti, qui abundantia suae pietatis merita supplicum excedit et vota, excellentior est omnibus donis et omnibus bonis. Oleum medicinale est, quia dolores mitigat, sed et Spiritus sanctus vere oleum est, quia consolator est, qui consolatur nos in omni tribulatione nostra. Oleum naturam habet immiscibilem: nam est Spiritus sanctus fons est, cui non communicat alienus. Oleum aquis omnibus superfertur; nam et Spiritus sanctus ferebatur super aquas. Anteqam Petrus accepisset Spiritum sanctum, erat caro ejus infirma, ad novem ancillae times et negans;sed postquam indutus est virtute ex alto, et unxit eum oleo Deus misericordiae suae, immutata est caro propter oleum, atque, juxta verum Isaiae, datum est ei oleum gaudii pro luctu, et pallium laudis pro spiritu moeroris. Hoc est oleum laetitiae, quo Christus unctus est prae participibus suis, abundanter et super effluenter infusum est oleum capiti nostro, id est Christo; unguentum vero quod erat in capite descnedit non solum in barbam, sed etiam in oram vestimenti. Haec est unctio de qua Joannes in canonica Epistola loquens, ait: Unctio quam acceptistis a Deo, maneat in vobis. Et non erit vobis necesse ut quis vos doceat, quia unctio ejus docebit vos de omnibus. Habemus itaque quia Spiritus sanctus nunc per ignem, nunc per oleum designatur. Bis enim est datus Spiritus sanctus apostolis: prius ante passionem, secundo post resurrectionem. Nam et David bis unctus fuisse legitur, et in veste sacerdotali coccus bis tinctus apponebatur. Vide quanta est ardoris materia in apostolis: non sufficit oleum infundere, nisi oleum calefiat; non sufficit ignem apponere, nisi ignis olei infusione accendatur. Hoc igne ardentes discipuli, ibant gaudentes a conspectu concilii, in tribulationibus gloriantes. Unde et vox Principis apostolorum haec erat: Si pro Christo patimini, beati. Non solum, inquit, datum est vobis ut credatis in ipsum, sed ut patiamini pro ipso. Petrus Blenensis, Sermo XXV, In Die Pentecostes Source: Migne PL 207.636a-c

On account of the difference of gifts the Holy Spirit is signified now through fire, now through oil, now through wine, now through water. He is fire because He inflames with love, and because once inflamed to love by Him, one does not cease to love ardently. He said, 'I have come to place fire on the earth and what do I wish unless that it blaze up?' 1 Concerning this fire Moses says: 'Fire shall always burn on the altar.' 2 And Jeremiah: 'In my heart there was something like a fire blazing up, and it was enclosed in my bones, and I struggled to bear it.' 3 The Holy Spirit is oil by the diversity of its likenesses. For it is of the nature of oil that among all liquids it excels in maintaining its place. So the grace of the Holy Spirit, who by the abundance of his piety exceeeds the merits and vows of prayer, is more excellent than every gift and every good. Oil is medicinal, because is lessens pains, but the Holy Spirit is the true oil because He is the Paraclete who consoles us in all our tribulations. 4 It is of the nature of oil to be unmixable, for even the Holy Spirit is a fount which does not communicate with strangers. And oil floats on water, and the Holy Spirit was borne above the waters. 5 Before Peter received the Holy Spirit, his flesh was weak and he was troubled by the voice of the handmaid and he made his denials, but after he was imbued with virtue from on high and anointed with the oil of the mercy of God, his flesh was changed by oil, 6 and, according to the word of Isaiah, there was given to him 'an oil of joy for sorrow, and a covering of praise for a spirit of grief.' 7 This is the oil of joy, by which Christ is anointed above His fellows, 8 and this is poured out abundantly and with excessive flow on our head who is Christ, an oil which does not only run down the head, but even the beard, and even to the edges of the vestment. 9 This is the anointing concerning which John says in his letter: 'May the anointing which you received from God remain in you. And it shall not be necessary that someone teach you, because His anointing shall teach you everything.' 10 Thus we have it that the Holy Spirit is signified now through fire, and now through oil. For the Holy Spirit was given to the Apostles twice, first before the Passion, and secondly after the Resurrection. Even David is said to have been anointed twice, and the sacredotal vestment was twice anointed with scarlet. 11 See how great the fuel of love was in the Apostles. It is not enough to pour on oil unless the oil gives heat. It is not enough to apply fire unless by the infusion of oil it blazes up. Blazing with this fire the disciples went rejoicing from the sight of the counsel, glorying in tribulation. 12 Whence even the voice of the prince of Apostles said: 'If you suffer for Christ you are blessed.' 13 And it says: 'Not only has it been given to you to believe in Him, but to suffer for Him.' 14 Peter of Blois, from Sermon 35, On the Feast Of Pentecost 1 Lk 12.49 2 Levit 6.12 3 Jerem 20.9 4 2 Cor 1.3-4 5 Gen 1.2 6 Ps 108.24 7 Isaiah 61.3 8 Ps 44.8 9 Ps 132.2 10 1 Jn 2.27 11 1 Kings 16,13, 2 Kings 5.3, Exod 28.33 12 Acts 5.41 13 1 Pet 3.14 14 Phil 1.29

A Foreign Fire

Descendit itaque hodie Spiritus sanctus in igne et in sono. In igne, ut apostoli possent alios in Christi amore accendere; in sono ut in spiritu vehementi possent Dei magnali praedicare. Porro non est in nobis ignis hodie, non est sonus. Ignem altaris Domini convertistis in ignem alienum, id est amorem Dei in amorem terrenum. Hic est ignis malitiae. Hic est ignis a quo devorantur Nadab et Abiu, filii Aaron. Hic est ignis quo Abimelech succendebat oppidum Thebes. Hoc igne Amalecitae succendebant Siceleg. Inimicus enim humani generis apponit assidue nobis ignem et stipulas tentationis, ut in nobis accendat et subruat domum Dei. De hoc inge pessimo scriptum est: Supercecidit ignis et non viderunt solem. Supercecidit ignis malitiae, et non viderunt solem justitiae. Addicti eramus obsequio Christi; nunc autem lentescimus in via ejus: imo nguis oitoque vacamus. Certe otiositas inimica est animae teste Hieronymo. Peccatum Sodomorum fuit otiositas et abundantia panis. Quaeritur Aegisthus quare sit factus adulter. In promptu causa est: desidiosus erat. Cernis ut ignavum corrumpunt otia corpus, Et capiunt vitium, ni moveantur, aquae. De talibus legitur: In labore hominum non sunt, et cum hominibus non flagellabuntur: imo cum daemonibus. Electi eramus in sortem Domini, ut meditaremur in lege Domini, et delectaremur in ea, ut possemus dicere cum Propheta: Quomodo dilexi legem tuam, Domine, tota die meditatio mea est. In capite libri scriptum est de beatitudine viri qui meditatur in lege Domini die ac nocte. Scriptum est: Maledictus omnis qui facit opus Dei negligentur. Vereor ne maledictio haec illos respiciat, qui Deo serviunt negligenter et ficte. Ubi enim est fictio, non est Deus, non est Spiritus sanctus. Petrus Blenensis, Sermo XXIV, In Die Pentecostes Source: Migne PL 207.633b-d

Thus today the Holy Spirit comes down in fire and sound. In fire so that the Apostles are able to be enflamed for others with the love of Christ, and in sound that with the force of the Spirit they be able to preach the greatness of God. However that fire is not in us today, nor is the sound. You have changed the fire of the altar of God for a foreign fire, that is, the love of God for the love of the world. This is the fire of wickedness. This is the fire which devoured Nadab and Abiu the sons of Aaron. 1 This is the fire with which Abimelech burnt the town of Thebes. 2 With this fire the Amalekites burnt Siceleg. 3 The enemy of the human race assiduously sets down this fire among the stalks of temptation, that it might set fire to the house of God in us and overthrow it. Concerning this worst of fires it is written: 'Fire fell upon them and they did not see the sun.' 4 The fire of wickedness fell upon them and they did not see the sun of righteousness. We are bound to please Christ and now we tarry in His way. Indeed we loiter over trifles and at leisure. Certainly that leisure is an enemy of the soul Jerome bears witness: 'The sin of Sodom was leisure and an abundance of bread.' 5 It is asked why Aegisthus became an adulterer. The answer is clear: he was a man of leisure. 6 You see that leisure corrupts the body that is idle; Even water, unless it is stirred, becomes foul. 7 Concerning such things it is said: 'They are not amid the labours of men, and with men they are not whipped.' 8 Indeed they are with demons. We were chosen for the part of the Lord, that we might meditate on the law of the Lord, and that we might delight in it, that we might be able to say with the Prophet: 'How I loved your law, Lord, all day it is my meditation.' 9 At the beginning of a book it has been written about the blessedness of a man, he who 'meditates on the law of the Lord day and night.' 10 And again it is written: 'Cursed is everyone who is negligent in the work of God.' 11 I fear lest this curse bear down on you, you who serve God so negligently and falsely. Where there is a lie, there is no God, there is no Holy Spirit. Peter of Blois, from Sermon 24, On Pentecost 1 Num 3.2-4 2 Judges 9.46-55 3 1 Kings 30.1-6 4 Ps 57.9 5 Ezech 16.49, Jerome PL 25 Com Ezek 155a 6 Ovid, De Rem Amor 161-2 7 Ovid, Ex Pont 1.5.5-6 8 Ps 72.5 9 Ps 118.97 10 Ps 1.2 11 Jerem 48.10

Dove And Fire

Sed quaerendum est cur in ipso Redemptore nostro, mediatore Dei et hominum, per columbam apparuit, in discipulis vero per ignem. Certe unigenitus Dei Filius Judex est generis humani. Sed quis ejus justitiam ferret si priusquam nos per mansuetudinem colligeret, culpas nostras per zelum rectitudinis examinare voluisset? Homo ergo pro hominibus factus mitem se hominibus praebuit: noluit peccatores ferire, sed colligere. Prius voluit mansuete corrigere, ut haberet quos postmodum in judicio salvaret. In columba ergo apparere super eum debuit Spiritus, quia non veniebat ut peccata etiam per zelum percuteret, sed adhuc per mansuetudinem toleraret. At contra super discipulos in igne debuit Spiritus sanctus demonstrari, ut hi qui erant simpliciter homines, atque ideo peccatores, eos contra semetipsos spiritalis fervor accenderet, et peccata, quibus Deus per mansuetudinem parceret, ipsi in se per poenitentiam punirent. Nec ipsi quippe esse poterant sine peccato, qui adhaerebant coelesti magisterio, Joanne attestante, qui ait, Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas non est in nobis. In igne ergo venit in hominibus, in columba vero apparuit in Domino, quia peccata nostra, quae pie Dominus per mansuetudinem tolerat, nos per zelum rectitudinis debemus caute conspicere, et ardore semper poenitentiae cremare. Sanctus Gregorius Magnus, Homiliae in Evangelia Liber II, Homilia XXX Source: Migne PL 76.1224b-c

But it must be asked why He appeared as a dove to our Redeemer, the mediator of God and men, but to the disciples as fire. Certainly the only begotten Son of God is the judge of the human race, but who could bear His righteousness if before He had gathered us by meekness, He wished to examine our faults with the zeal of rectitude? Made a man for men He showed Himself meek for men, not wishing to bear off sinners but to gather them. First He wished to correct in meekness, that afterward He might have some to save in judgement. As a dove, then, the Spirit should appear over Him, because He did not come to strike sins with zeal, but yet to bear them with meekness. But on the other hand, over the disciples the Holy Spirit was shown as a fire, for these who were plain men, and therefore sinners, were kindled with spiritual fervour against themselves, and their sins, which God in meekness had spared, they in themselves put down with penitence. Certainly that none of those who had adhered to the heavenly teacher were able to be without sin, John bears witness, who says: 'If we say that we do not have sin we deceive ourselves, and the truth is not in us.' 1 Therefore as fire He comes to men, as a dove He appears to the Lord, because our sins, which the pious Lord tolerates with meekness, we with zeal should carefully observe, ever burning with the heat of penitence. Saint Gregory the Great, Homilies On The Gospels, Book 2, Homily 30 1 1 Jn 1.8

Baptism And The Spirit

Super quem videris Spiritum descendentem et manentem super eum, hic est qui baptizat. Notabilitur tanguntur hic tria de Spiritu sancto, scilicet quia apparet, quia descendit, et quia manet. Apparitio eius notatur in verbo visionis, cum dicitur: Super quem videris. Descensio, cum adiungitur: Spiritum descendentem. Mansio, cum additur: Et manentem. Descendit Spiritus in gratiae vivificatione; apparet in bonorum operum exhibitione; manet vero in eorundum perseveranti et continuatione. Haec eadem notantur Actuum secundo de Spiritu sancto: descensio, cum dicitur: Factus est repente de caelo sonus tanquam advenientis spiritus vehementis. Apparitio, cum dicitur: Et apparuerunt illis dispertitae linguae tanquam ignis. Mansio, cum dicitur: Seditque supra singulos eorum. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput I, Collatio V Source: Here, p542

On whom you see the Spirit descending and remaining on Him, this is He who baptises... 1 This notably touches on three things of the Holy Spirit, that is, He appears, He descends, and He remains. His appearance is noted in the speaking about vision, when it is said: 'On whom you see.' The descent, when it continues, 'The Spirit descending.' His remaining, when it continues: 'And remaining'. The Spirit descends for life-giving grace, He appears in the showing of good works, He remains in the perseverance and continuation of them. These same things of the Holy Spirit may be noted in the second chapter of the Acts of the Apostles. The descent when it is said: 'And suddenly there was a sound from heaven, as the coming of a great wind.' The appearance when it is said: 'And there appeared to them separate tongues like fire.' The remaining when it is said: 'Resting on each of them.' 2 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 1 1 Jn 1.33 2 Acts 2.2-3

Law And Spirit

Ὄν τρόπον τὰ τοῦ νόμου προοίμια φόβου ἐδεῖτο, πρὸς φυλακὴν τῶν ἐντολῶν ἐπιστρέφοντος τοὺς ἀκούοντας, καὶ ἐκ μέσου τοῦ πυρὸς ὁ Θεὸς ἐχρημάτιζεν· οὕτω καὶ μετὰ τὴν τοῦ Δεσπότου καὶ Σωτῆρος ἡμῶν ἀνάστασιν, ἐν πυρὶ τὸ Πνεῦμα τὸ ἅγιον τοῖς ἀποστόλοις ἑδιδοτο, βιαίας πνοῆς προηγουμένης, ἵνα εἰς Θεὸς ἐν ἀμφοτέραις ταῖς Διαθήκαις γνωσθῇ, εἰ καὶ πολὺ τῆς δευτέρας τὸ πρὸς τὴν προτέραν διάφορον. Ἡ μὲν γὰρ τυπικοῖς ἐχρῆτο προστάγμασιν, ἡ δὲ τοῖς ἀληθέσιν ἔλαμψε πράγμασί τε καὶ δόγμασινι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΥϟΔ' Τιμοθεῳ Ἀναγνωστῃ Source: Migne PG 78.452a

As the first law required fear that the hearers would turn to the keeping of the commandments, and from the midst of fire God spoke his oracles, so after the resurrection of our Lord and Saviour, the Holy Spirit was given as a fire, with a strong wind coming before it, that the one God in the two Testaments be recognised, even if there is great difference between what came first and what came after. For the former made use of the commandments of types, and the latter blazed forth with true deeds and teachings. Saint Isidore of Pelusium, Book 1, Letter 494, To Timothy the Lector

Easter And Pentecost

Nosse vos credo, fratres, quae sit ratio quod venerabilem hanc Pentecostes diem non minore laetitia celebremus quam sanctum Pascha curavimus, et quod eadem devotione hujus solemnitatis observantiam decurrimus, sicut illius obsequia festivitatis implevimus. Tunc enim, sicut modo fecerimus, jejunamus sabbato, vigilias celebravimus, orationibus pernoctanter institimus; unde necesse est similis observantia similem laetitiam subsequatur. Est laetitia plane consimilis; tunc enim ab inferis resurgentem suscepimus Salvatorem, modo autem Spiritum sanctum exspectamus de coelis: tunc anxii vel solliciti praedicabamus adventum; modo trepidi, vel jejuni Paracleti desideramus adventum; in omnibus enim Deus saluti providit humanae; tunc enim nobis ad resurgendum tartara Salvator aperuit; modo nobis ad regnandum Paracletus coelestia reseravit; et quibusdam quasi profectuum gradibus, tunc de morte ad vitam didicimus remeare; modo autem de terris ad coelos meditamur ascendere. Haec autem omnia operatur in nobis Christus Dominus, qui priusquam rediret ad coelos promisit discipulis suis, dicens: Cum autem ascendero, rogabo Patrem meum, et mittet vobis alium Paracletum, qui vobiscum sit in aeternum, Spiritum veritatis. Sanctus Maximus Taurinensis, Homilia LXII, De Solemnitate Sanctae Pentecostes Source: Migne PL 57.375a-b

I think you should know, brothers, the reason why we celebrate this venerable day of the Pentecost with no less joy than Easter, and with the same devotion have attended to the observance of this solemnity, just as we fulfilled the rites of the prior feast. For then, just as we have done, we fasted on the Sabbath, and we celebrated the vigil and we took to prayer through the night, whence it is necessary that from similar observance follow similar joy. And most evident is the similarity of the joy, for then we looked for the resurrection of the Saviour from the dead, and now we hope for the Holy Spirit from heaven; then with worry and care we preached the coming, now with fear and hunger we desire the advent of the Paraclete, for in everything God forsees man's salvation. For then indeed the rising Saviour broke open hell for us, and now the Paraclete has opened the heavenly kingdom for us, and like rising steps, as then we learnt of the return from death to to life, now we consider the ascent from earth to heaven. And all of this is the work of Christ in us, He who before He returned to heaven promised His disciples: 'When I have ascended I shall ask my Father, and He shall send to you another comforter, He who shall be with you forever, the Spirit of Truth.' 1 Saint Maximus of Turin, from Homily 62, On The Feast Of Pentecost 1 Jn 14.16-17

Gifts of the Holy Spirit

Sicut ergo detestamur Arianos, qui inter Patrem et Filium aliquam volunt esse distantiam, ita etiam Macedonianos pariter detestamur, qui licet Patri et Filio tribuant aequalitatem, Spiritum tamen sanctum inferioris putant esse naturae: non considerantes eam blasphemiam se incidere, quae neque in praesenti saeculo, neque in futuro sit remittenda judicio, dicente Domino: Quicumque dixerit verbum contra Filium Hominis, remittetur ei; qui autem dixerit contra Spiritum sanctum, non remittetur ei neque in hoc saeculo, neque in futuro. Permanens itaque in hac impietate sine venia est, quia exclusit eum a se per quem poterat confiteri; nec umquam perveniet ad indulgentiae remedium, qui patrocinaturum sibi non habet advocatum. Ab ipso enim est invocatio Patris, ab ipso sunt lacrymae poenitentium, ab ipso sunt gemitus supplicantium; et nemo potest dicere Dominum Jesum, nisi in Spiritu sancto; cujus aequalem cum Patre et Filio omnipotentiam, unamque Deitatem evidentissime praedicat Apostolus, dicens: Divisiones quidem gratiarum sunt, idem autem Spiritus. Et divisiones ministrationum sunt, idem autem Dominus. Et divisiones operationum sunt, idem vero Deus, qui operatur omnia in omnibus. His, dilectissimi, aliisque documentis, quibus innumerabiliter divinorum eloquiorum conuscat auctoritas, ad venerationem Pentecostes unanimiter incitemur, exsultantes in honorem sancti Spiritus, per quem omnis Ecclesia catholica sanctificatur, omnis anima rationalis imbuitur; qui inspirator fidei, doctor scientiae, fons dilectionis, signaculum castitatis, et totius est causa virtutis. Gaudeant fidelium mentes, quod in toto mundo unus Deus, Pater, et Filius, et Spiritus sanctus, omnium linguarum confessione laudatur; quodque illa significatio, quae in specie ignis apparuit, et opere perseverat et munere. Ipse enim Spiritus veritatis facit domum gloriae suae luminis sui nitore fulgere, et in templo suo nec tenebrosum aliquid vult esse, nec tepidum. Sanctus Leo Magnus, Sermo LXXV

As therefore we detest the Arians, who wish there to be a difference between the Father and the Son, so also we detest the Macedonians, who, although they grant equality to the Father and the Son, yet think the Holy Spirit to be of a lower nature, not considering that they fall into that blasphemy which is not to be forgiven either in the present age or in the future judgment, for as the Lord says: 'Whoever shall have spoken a word against the Son of Man, it shall be forgiven him, but he who shall have spoken against the Holy Spirit, it shall not be forgiven him, not in this age, nor in the age to come.' 1 And so to persist in this impiety is unforgivable, because it severs a man from Him by Whom he could confess, nor will he ever have the remedy of pardon who has no Advocate to plead for him. For from Him is the invocation of the Father, from Him the tears of penitents, from Him the groans of suppliants, 'and no one can call Jesus the Lord save in the Holy Spirit,' 2 whose equal omnipotence with the Father and the Son and one Deity, the Apostle most clearly proclaims, saying, 'There are divisions of graces but the same Spirit. And the divisions of ministries but the same Lord. And there are divisions of operations but the same God, Who works all things in all.' 3 By these and other proofs, by which the authority of the Divine words are set ablaze, let us with one mind be incited to reverence of the Pentecost, exulting in honour of the Holy Spirit, through Whom the whole Catholic Church is sanctified, and every rational soul imbued, He who is Inspirer of the Faith, Teacher of Knowledge, Fount of Love, Seal of Chastity, and Cause of all Virtue. Let the minds of the faithful rejoice, that throughout the world One God, Father, Son, and Holy Spirit, is praised by the confession of all tongues, and that the sign which appeared in the likeness of fire persists in His work and gift. For the Spirit of Truth Himself makes the house of His glory shine with the brightness of His light, and in His temple He will have nothing dark nor lukewarm . Pope Leo the Great, Sermon 75 1 Mt 12:32 2 1 Cor 12:3-6 3 1 Cor 12:3-6

Spirit Of The Gospels

Non enim per alios dispositionem salutis nostrae cognovimus, quam per eos, per quos Evangelium pervenit ad nos; quod quidem tunc praeconaverunt, postea vero per Dei voluntatem in Scripturis nobis tradiderunt, fundamentum et columnam fidei nostrae futurum. Nec enim fas est dicere quoniam ante praedicaverunt, quam perfectam haberent agnitionem; sicut quidam audent dicere, gloriantes, emendatores se esse apostolorum. Postea enim quam surrexit Dominus noster a mortuis, et induti sunt supervenientis Spiritus sancti virtutem ex alto, de omnibus adimpleti sunt, et habuerunt perfectam agnitionem; exierunt in fines terrae, ea quae a Deo nobis bona sunt evangelizantes, et coelestem pacem hominibus annuntiantes, qui quidem et omnes pariter et singuli eorum habentes Evangelium Dei. Ita Matthaeus in Hebraeis ipsorum lingua Scripturam edidit Evangelli, cum Petrus et Paulus Romae evangelizarent, et fundarent Ecclesiam. Post vero horum excessum, Marcus discipulus et interpres Petri, et ipse quae a Petro annuntiata erant, per scripta nobis tradidit. Et Lucas autem sectator Pauli, quod ab illo preadicabatur Evangelium in libro condidit. Postea et Joannes discipulus Domini, qui et supra pectus ejus recumbebat, et ipse edidit Evangelium, Ephesi Asiae commorans. Et omnes isti unum Deum factorem coeli et terrae a lege et prophetis annuntiatum, et unum Christum Filium Dei tradiderunt nobis: quibus si quis non assentit, spernit quidem participes Domini, spernit autem et ipsum Christum Dominum, spernit vero et Patrem, et est a semetipso damnatus, resistens et repugnans saluti suae: quod faciunt omnes haeretici. Sanctus Irenaeus Lugdunensis, Adversus Haereses, Liber III, Caput I

For from no others did we come to know the plan of our salvation, than from those through whom the Gospel has come to us, which they then openly proclaimed, and later by the will of God, handed down to us in the Scriptures, to be the foundation and pillar of our faith. For it is not right to say that they preached before they had perfect knowledge, as some dare say, boasting of themselves as improvers of the Apostles. For, after our Lord rose from the dead, when the Holy Spirit came down they were endowed with power from on high, and they were filled with everything, and had perfect knowledge. They departed to the ends of the earth, preaching the the good things sent to us from God and announcing the peace of heaven to men, all of them together and each one of them having the Gospel of God. Matthew issued a written Gospel among the Hebrews in their own language, while Peter and Paul were preaching at Rome and founding the Church. After their departure, Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been announced by Peter. Luke also, the follower of Paul, composed in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who had leaned upon His breast, published a Gospel when he dwelt at Ephesus in Asia. All these have handed down to us that there is one God, Creator of heaven and earth, announced by the law and the prophets, and one Christ the Son of God. If anyone does not assent to these things, he scorns the companions of the Lord, and so he scorns Christ the Lord Himself, and so he scorns the Father, and thus he damns himself, resisting and opposing his own salvation, as all heretics do. Saint Irenaeus of Lyons, Against Heresies, Book 3, Chapter 1

Wine and Spirit

Τὴν τοῦ Θείου Πνεύματος ἐπιφοίτησιν δεξάμενοι οἱ τοῦ Κυρίου ἀπόστολοι, γλεύκους εἶναι μεστοὶ ἐνομέσθησαν, καὶ εἰς πάντα τὰ ἔθην τὴν ἀληθῆ καὶ ἀνόθευτον πόσιν τῶν μυστηρίων ἐκόμισαν. Τοὺς τοίνυν τὴν θείαν παραχαράσσοντας παίδευσιν, καὶ νόθοις ἐξιτήλοις ἐντάλμασι τὰ οὐράνια ἐπιθολοῦντας διδάγματα, Μανιχαίους, καὶ Σίμωνας, καὶ Μοντανοὺς, καὶ Ναυάτους, Ἀρείους, καὶ Μακεδονίους, Φωτεινούς τε καὶ τοὺς τούτοις ὁμόφρονας, καπήλους εἰκότως προσαγορεύει μιγνύντας τὸν οἶον ὕδατι, τῇ ἀκραιφνεῖ τῶν Θείων λόγων σοφιᾳ τοὺς οἰκείους σχετλιασμοὺς ἐπεισάγοντας. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΞΘ', Ζοιλῳ Πρεσβυτερῳ

The Apostles of the Lord receiving the coming of the The Holy Spirit  were thought to be drunk with wine,1 and yet the true and pure portion of the mysteries they brought to every nation. But those who adulterate the Divine teachings, polluting the heavenly lessons with base diluting precepts, the Manichees, the Simonians, the Montanists, the Novationists, the Arians, the Macedonians and the Photinians, and those of similar mind to them, the Prophet well names cheats, mixers of wine with water,2 for they pour in their own wretched things with the pure wisdom of the words of God . Saint Isidore of Pelusium, Book 1, Letter 169 To Zoilus the Presbyter 1 Acts 2.13 2 Isa 1.22

Preparing For The Spirit

Legimus Dominum discipulis praecepiise ut turbas per contubernia discumbere fecissent, quinquagenos et quinquagenos; quos omnes unius panis soliditate refici volebat. Quinquagenarius numerus, in quo lex data est, ipse Spiritus Paraclitus a Patre et Filio missus, qui in centum viginti nomina descendit, remissionem peccatorum significat: quam omnes fideles in ipsius sancti Spiritus gratia accipiunt, primo in sacramento baptismatis; secundo in poenitentiae lacrymis, quibus anima peccatrix abluta ad visionem Dei Salvatoris pervenire merebitur dicente ipsa Veritate: Beati mundo corde, quoniam ipsi Deum videbunt. Ecce nunc tempus acceptabile, ecce nunc dies salutis. Mundemus nos ab omni inquinamento carnis et spiritus, perficientes salutem animarum nostrarum.' Haec vero scientes et optime intelligentes, charissimi fratres, nil sordidum in vestra remaneat conscientia, sive de carnis fragilitate contractum, sive de spiritus inquietudine infectum, ut dignam in cordibus vestris Spirits sanctus sibi inveniat habitationem. Nullam malignus hostis in vestra bona conversatione inveniat suae malitiae partem, nec aditum quem quaerit, reperiat vestris in cordibus; sed omni custodia animas vestras confirmate in charitatis munimine, in tutela obedientiae, in muro humilitatis, in castitatis observatione, in sanctae pacis conjunctione. Viriliter pugnate contra antiquum hostem, et communibus manibus debellate eum, qui 'rugiens circuit, quarens quem devorat. Portate in frontibus vexillum crucis, et in cordibus charitatis munimenta, et catholicae fidei firmamentum. Spe firma vosmetipsos erigite ad Deum, et nihil contra vestram valet unanimitatem illius insidiosa calliditas. Alcuinus, Epistola CXI, Ad Fratres in Gothia Source: Migne PL 100.335a-c

We read that the Lord commanded the disciples to make the troubled crowds sit down in groups of fifty when He wished to refresh them all with the one firm bread. 1 Fifty was the number on which the Law was given, 2 the same when the Spirit and Paraclete was sent by the Father and the Son, He who descended on one hundred and twenty, 3 signifying the remission of sins, by which all the faithful receive grace by the same Holy Spirit, first in the sacrament of baptism and secondly in tearful penance by which the sinful soul is cleansed so that it might merit to come to the vision of God, as the Truth says 'Blessed are the Pure in heart, for they shall see God.' 4 'Behold now is the acceptable time, now is the day of salvation.' 'Let us cleanse ourselves of every defilement of the flesh and of the spirit, perfecting the salvation of our souls.' 5 These things truly knowing and well understanding, dearest brothers, let nothing sordid remain in your souls, let no weakness of flesh press upon you, let no unquiet temper infect you, so that the Holy Spirit may discover in your hearts a worthy habitation. Let not the malignant enemy discover in your speech any part of wickedness, nor find any way in which he may enter into your hearts, but strengthen your hearts so that your souls are guarded with powerful love and protective obedience, with the wall of humility and the observance of chastity, all in conjunction with sacred peace. Fight manfully against the old enemy and with shared hands conquer him who 'goes around roaring, looking for someone to devour.' 6 Bear on your brows the banner of the cross and in your hearts the bulwark of charity and the strength of the Catholic Faith. With firm hope build yourself up to God and let no insidious cunning prevail against your unity. Alcuin of York, from Letter 111, To The Brothers in Gothia 1 Lk 9.14 2 According to rabbinic tradition the Law was given to Moses on Mount Sinai fifty days after Passover, celebrated at the feast of Shavuot 3 Acts 1.15 4 Mt 5.8 5 2 Cor 6.2,7.1 6 1 Pet 5.8