Ambrose of Milan

Steven Avery

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RGA - p. 23
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p. 39
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p. 43

commentary on the Catholic Epistles by Bede (672/3-735) shows no trace of the comma, and only the faintest hint of a Trinitarian interpretation of verse 8. Interestingly, it seems that Bede was aware of the textual variant in nobis haec unum sunt in verse 8, which he explains by means of a citation from Ambrose’s De Spiritu sancto. 58

58 Bede Latin ...
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Continues on Bede mss. and Neckham
 

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Steven Avery

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TWOGIG
Aurelius Ambrose (340–397 AD)
• Aurelius Ambrosius[a] (c. 340–397), better known in English as Ambrose (/ˈæmbroʊz/), was an Archbishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was the Roman governor of Liguria and Emilia, headquartered in Milan, before being made bishop of Milan by popular acclamation in 374. Ambrose was a staunch opponent of Arianism. Ambrose was born into a Roman Christian family about 340 and was raised in Gallia Belgica, the capital of which was Augusta Treverorum.[4] His father is sometimes identified with Aurelius Ambrosius,[5][6] a praetorian prefect of Gaul;[1] but some scholars identify his father as an official named Uranius who received an imperial constitution dated 3 February 339 (addressed in a brief extract from one of the three emperors ruling in 339, Constantine II, Constantius II, or Constans, in the Codex Theodosianus, book XI.5).[7][8][9] His mother was a woman of intellect and piety[10] and a member of the Roman family Aurelii Symmachi,[11] and thus Ambrose was cousin of the orator Quintus Aurelius Symmachus. He was the youngest of three children, who included Marcellina and Satyrus (who is the subject of Ambrose's De excessu fratris Satyri), also venerated as saints.[12] There is a legend that as an infant, a swarm of bees settled on his face while he lay in his cradle, leaving behind a drop of honey. His father considered this a sign of his future eloquence and honeyed tongue. For this reason, bees and beehives often appear in the saint's symbology. After the early death of his father, Ambrose went to Rome where he studied literature, law, and rhetoric. He then followed in his father's footsteps and entered public service. Praetorian Prefect Sextus Claudius Petronius Probus first gave him a place in the council and then in about 372 made him governor of Liguria and Emilia, with headquarters at Milan.[1] In 286 Diocletian had moved the capital of the Western Roman Empire from Rome to Mediolanum (Milan). Ambrose was the Governor of Aemilia-Liguria in northern Italy until 374, when he became the Bishop of Milan. He was a very popular political figure, and since he was the Governor in the effective capital in the Roman West, he was a recognizable figure in the court of Valentinian I. Ambrose was one of the four original Doctors of the Church, and is the patron saint of Milan. He is notable for his influence on Augustine of Hippo. Ambrose studied theology with Simplician, a presbyter of Rome.[10] Using to his advantage his excellent knowledge of Greek, which was then rare in the West, he studied the Old Testament and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters.[15] He applied this knowledge as preacher, concentrating especially on exegesis of the Old Testament, and his rhetorical abilities impressed Augustine of Hippo, who hitherto had thought poorly of Christian preachers. Traditionally, Ambrose is credited with promoting”antiphonal chant", a style of chanting in which one side of the choir responds alternately to the other, as well as with
composing Veni redemptor gentium, an Advent hymn.
(Ambrose. Wikipedia. <en.wikipedia.org/wiki/Ambrose>)

HIT:
● [Of the Trinity]
”By this is the spirit of God known. Every spirit which confesseth that Jesus Christ is come in the flesh is of God: And every spirit that dissolveth Jesus is not of God. And this is Antichrist, of whom you have heard that he cometh: and he is now already in the world.”(1 John 4:2-3) And again”Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, Jesus Christ: not by water only but by water and blood. And it is the Spirit which testifieth that Jesus is the truth. And there are three that give testimony on earth: the spirit and the water and the blood. And these three are one.”(1 John 5:5,6,8) [end of chapter]

o Latin: Quod confirmans beatus Ioannes apostolus et evangelista (I Ioan. IV, 2 et 3), dicit: In hoc cognoscitur Spiritus Dei, omnis spiritus qui confitetur Iesum Christum in carne venisse, ex Deo est, et omnis spiritus, qui solvit Iesum, ex Deo non est: et hic est antichristus, quem audistis quoniam venit; et nunc iam in mundo est; et iterum: Quis est qui vincit mundum, nisi qui credit quoniam Iesus est Filius Dei. Hic est qui venit per aquam et sanguinem Iesus Christus, non in aqua solum, sed in aqua et sanguine. Et Spiritus est qui testificatur quoniam Iesus est veritas; quia tres sunt, qui testimonium dant in terra, spiritus, aqua et sanguis, et tres unum sunt. (I Ioan. v, 5,6,8)
(Ambrose, De Trinitate Alias in Symbolum Apostolorum Tractatus. VII; Migne Latina PL 17.517)

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Comment:
• The clause ”in earth” (Greek: ἐν τῇ γῇ) of the eighth verse, points to”in heaven” (Greek: ἐν τῷ οὐρανῷ) of the seventh, and by consequence supposes the genuineness of the whole verse. Accordingly, the adversaries of the disputed text impugn the authenticity of ”in earth” (Latin:”in terra"), and Greisbach has not scrupled to put it out of his text. ”The truth is,” says the Quarterly Reviewer, ”that not a single manuscript can be produced wanting the seventh verse, and also reading 'in earth', in the eighth.”If this be true, [PAGE 94] the converse of it must be true, namely, that the manuscript which contained this clause of the eighth verse, contained also the seventh verse. On the Reviewer's own principle then...
('Ben David' [John Jones], 'Letters to the Editor', The Monthly Repository of Theology and General Literature, vol 21, 1826, p. 93-94.)

HIT:
[Hymn]
Every threefold thrives under the majesty of the Thunderer.
Three are Father, Word and Holy Spirit, One.
Threefold types [or substances] come from the saving cross, one redemption.
Third light received the Lord’s coming back from the dead.
Three days Jona continued in the bowels of the whale.
Three were the men that God exalted in the fiery furnace.
Three times Sabaoth [Isa. 6:3, note the use of Greek here ‘Lord of hosts’ is ‘Kurios Sabaoth’ in Greek] is rendered
holy in the blessing it sings.
Three times immersed in water is he who receives the full grace of the bath.
By three witnesses also is firmly established every deed.
Three is the number wherein the months return their members to their seasons.
Three are the ages, blossom [youth], toughness and painful senility.
Three are the roles in trial, judge, solicitor and prosecutor.
Three are the stages of time, beginning, progression, end.
Three things flatter the hope, rest, light, glory in life.
(Ambrose, Hymn; Translated by Jeroen Beekhuizen, correspondence, February 2020)

Latin:
Omnia trina vigent sub maiestate Tonantis.
Tres Pater, et Verbum, sanctus quoque Spiritus unum.
Trina salutaris species crucis, una redemptrix.
Tertia lux Dominum remeantem a morte recepit.
Trina dies Ionam tenuit sub viscere ceti.
Tres pueri crevere Deum flagrante camino.
Ter Sabaoth sanctum referens benedictio psallit.
Ter mergendus aqua est cui gratia plena lavacri.
Testibus et stabilis constat tribus actio cuncta.
Terno mense suis redeunt sua tempora membris.
Tres sunt aetates, flos, robur, et aegra senectus.
Tres moduli in causis, iudex, defensor, et actor.
Tres in saecla gradus, ortus, transcursio, finis.
Tres spem quae palpant, requies, lux, gloria vitae.
(Ambrose, Hymn; Migne Latina, PL 100.291 & PL 125.0822)

Comment:
[Dijkstra] Ambrose was a prolific writer. Most of his works are of exegetical nature. The “Expositio euangelii secundum Lucam” is the only work devoted to the New Testament. The influence of Hilary is tangible in his hymns (especially with regards to theology), but the bishop of Poitiers was only one of Ambrose's many sources of inspiration.286 He wrote letters, published in ten books and many ethical, catechetical and doctrinal writings. Ambrose's authorship of the Carmen de temarii numeri excellentia (15 hexameters about the number three) is disputed. (p. 138)

• [Dijkstra] Ambrose's most famous poetic creations are his hymns, but his authorship of several of them is disputed. The oldest manuscripts date from the eight century, but they contain many Milanese hymns (approximately 40) without any indication of the author. Moreover, due to the enormous success of Ambrose's hymns, apparently almost immediately after their publication, many people imitated them, which makes it very hard to separate the real Ambrosian hymns from the”forgeries".292 Four hymns are generally accepted as authentic: Aeterne rerum conditor (1), lam surgit hora tertia (3), Deus creator omnium (4) and Intende, gui regis Israel (5).293 They are mentioned in contemporary sources. Even if some of the hymns were not written by Ambrose himself, [PAGE 140] they date in all likelihood to the period contemporary to or immediately after Ambrose's life; they may have been written by Ambrose himself or by some of his pupils.294 The content of the other hymns is often the same as that which was dear to Ambrose, which is especially clear in the hymns about martyrs (e.g. 8: Agnes, io: Victor, Nabor and Felix, n: Protase and Gervase, n: Peter and Paul, and 13: Laurentius).
(Dijkstra, The Apostles in Early Christian Art and Poetry, 2016, p. 139-140)

Ambrose Hymn quoted by the fathers:
• [Alcuin (730-804 AD) : Epistle 90 to the Brothers of Lugdunesis (Year 798) He warns to be careful for the various errors of the Spaniards. He responds to questions about observing the Sabbath before the Lord’s resurrection] There are also the verses of the blessed bishop Ambrose [340–397 AD], about the excellence of the most noble number ‘three’, which it seems right to insert into this epistle for the confirmation of the three immersions:
(Alcuinus, Epistle 90 to the Brothers of Lugdunesis; Migne Latina, PL 100.291; Translated by Jeroen Beekhuizen, correspondence, February 2020)

Latin: Epistola XC. ad fratres Lugdunenses. (Anno 798.) Cavendum monet ab erroribus Hispanorum variis. Respondet quaestioni de observatione sabbati ante Dominicam Resurrectionis. Sunt etiam versus beati Ambrosii episcopi, de ternarii [numeri] excellentia nobilissimi, quos ad confirmationem trinae mersionis huic epistolae inserere placuit.
(Alcuinus, Epistola XC. ad fratres Lugdunenses; Migne Latina, PL 100.291)

• [Hincmar (806–882 AD) : The meaning of Solomon's palanquin] Of two hundred and ten lines then, about the ecclesiastical doctrines against the poor opinions of the doctors saying their feelings, one discerns that this pillar consists: of which this calculation has the intention, that first we start with the lesser number, that is with ten, and from that we might make further progress afterwards. About the number ten the catholic doctors have naturally said many eloquent and forceful things, from which I have taken the trouble to record with diligence a certain amount here as a summary. For they say that it is consecrated in the decalogue: in which decalogue, conform the ten strings of the psalter, God gave ten commandments to His servant Moses on the mount written on two stone tables. Three on one table concerning God, for God is Triune, and in the mystery of our redemption there are three who give testimony, the Spirit, water and blood, and the three are one: the Spirit of sanctification, and the blood of redemption and the water of baptism: which three are one and remain inseparable, and there is indeed nothing by which one could separate the connection, as also the blessed Ambrosius [340–397 AD] sings:
(Hincmar, The meaning of Solomon's palanquin; Translated by Jeroen Beekhuizen, correspondence, February 2020)

Latin:
Ducentis etiam et decem versibus, de dogmatibus ecclesiasticis contra prave sentientes doctorum loquens sensibus, haec columna constare dignoscitur: cuius est supputationis ista intentio, ut primum incipiamus a minori numero, id est a decem, et ab eo progrediamur in postmodum. De denario quippe numero catholici doctores multa dixerunt diserta et fortia, ex quibus quaedam hic compendii studio adnotare curavi. (0821D) Dicunt namque quia in decalogo sit consecratus: cuius decalogi, psalterii videlicet decem chordarum, decem praecepta Deus famulo suo Moysi in monte in duabus tabulis lapideis conscripta dedit: tria in una tabula ad Deum pertinentia, quia Deus Trinitas est, et in redemptionis nostrae mysterio tres sunt qui testimonium dant, spiritus, aqua, et sanguis, et tres unum sunt: spiritus utique sanctificationis, et sanguis redemptionis, et aqua baptismatis: quae tria unum sunt
et individua manent, nihilque etiam a sui connexione seiungitur, et ut beatus cantat Ambrosius:
(Hincmar, Explanatio in ferculum Salomonis; Migne Latina, PL 125.0822)

Comments:
• [Translator] Alcuin is proving that one should be immersed three times in baptism and in that context brings up the verses of Ambrose. (Jeroen Beekhuizen, correspondence, February 2020)

• [Translator] Hincmar is explaining the Scriptural numbers of Solomon's temple. In the number ten he finds the Decalogue. It has always been a tradition of some to assign the first three commandments to the first table, because they relate to serving God, and the seven other commandments to the second table, because they relate to loving men. Anyone who owns Calvin's Institutes can read his discussion of this matter as he even points back to Augustine, whereas it is clear that this opinion is very old. Three commandments about serving God on One table should be a type of the Trinity. This leads Hincmar to some thoughts on the number three in 1 John 5:8 which is where he records a song of Ambrose. In this song it is evident that the first several “threes” are coming straight from Scripture. The first is a reference to 1 John 5:7. The second is a reference to 1 John 5:8, referring to the three types (Latin species) of material that were at the cross Spirit, water and blood yet being one redemption (Ambrose like many others compared 1 John 5:6-8 with John 19:30, 34). This is the phrase Hincmar refers to. The third is a reference to Jonah 1:17. The fourth is a reference to Daniel 3. The fifth is a reference to Isaiah 6:1. From then on the references begin to be more general or no longer related to Scripture.
(Jeroen Beekhuizen, correspondence, February 2020)

Ambrose Hymn : Christian Latin Hymns
• [Carl Weyman] 3. About the Pseudo-Ambrosian verses on the number three. R. Ehwald has delivered to us in his splendid edition of the works of Aldhelm (Monum. Germ. auct. ant. XV p. 381) fifteen ”verses of the holy Ambrose about the Trinity,” which were inserted in the cod. Petropolitanus F XIV 1 (R) s. VIII-IX between v. 676 and 677 of the poem De virginitate – so after the section that treats of Ambrose. It concerns – with one exception – the already known verses of the number three which Alcuin cites in epist. 137 (Mon. Germ. epist. IV p. 213) and later Hincmar of Rheims in his Explanatio in ferculum Salomonis (Migne, Patrol. Lat. CXXV 821 f.) both under the name of Ambrose. Verses which G. Mercati, Studi e Testi XII (1904) p. 17ff. is inclined to effectively hold for a poem of the great Milanese bishop, while F. Diekamp, Theol. Revue 1904 Sp. 464 – and I think correctly – expresses his objections to this view. The Aldhelm manuscript includes one extra verse compared to those handed down by Alcuin and Hincmar (v. 8 ”trina Petro et Johanni in monte refulsit imago” about the transfiguration of Christ) and also contributes to an improved text, as for instance v. 11 ”terno mense suis (here divided incorrectly:”ter nomen sesuis”) redeunt stata (so thinks Ehwald, who’s conjectures have repeatedly been confirmed by the Hincmar/Alcuin version, and is evidently correct compared to the ugly”statuta") tempora membris”– where “stata” certainly deserves precedence over the ”sua” of Alcuin and Hincmar. Besides, ”stata” is also found in the so far neglected citation of Julian of Toledo (see below). This concoction is unworthy of Ambrose in my opinion. It is rather a later (compare below note to v. 6) playing with the type of the griphus ternarii numeri of Ausonius (p. 200ff. Peiper) and received perhaps the name of this illustrious author from one of Ambrose’s readers that was attentive to the role of the”mysticus numerus”(Expos. in evan. Luc. II 29 p. 56, 14 Schenkl; compare Mercati a.a. O. p. 21; J. B. Kellner, Der hl. Ambrosius, Bischof von Mailand, als Erklärer des Alten Testamentes, Regensburg 1893 S. 51f.) in his exegesis.
(Weyman, Beitrage Zur Geschichte Der Christlich-Lateinischen Poesie, 1975, p. 43; Translated by Jeroen Beekhuizen, correspondence, February 2020)
 
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Steven Avery

Administrator
1 John 3:6 expunged

Knittel
https://books.google.com/books?id=QH5CAAAAIAAJ&pg=PA218

The African divines, Tertullian, Cyprian, Augustin, and other ancient Latin Fathers, read, at the end of 1 John iii, 6. the words “ Quia Deus Spiritus esl." These words are not found in any Greek Manuscript. They are wanting in the Latin Manuscripts, some few
excepted. They are unknown to almost all the Greek Fathers. Ambrose says that the Arians had expunged them from the Text. But still it appears, from Eusebius, that they formerly stood in Greek Manuscripts.
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http://books.google.com/books?id=a2I3AAAAMAAJ&pg=PA174
With a like perfidy, St. Ambrose, (lib. iii de spiritu sancto cap. 10.] reproaches the Arians, who had expunged these words from the Scriptures : “ Because God is a Spirit,” “ Which passage, says the holy doctor addressing the Arians, you so well know to be understood of the Holy Ghost, that you have erased it from the copies of your scriptures, and would to God! you had only expunged it from your’s and not also from those of the church.”
 
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Steven Avery

Administrator
Of the Holy Spirit Book 1
http://books.google.com/books?id=YnEXAAAAIAAJ&pg=PA111
names Sabellian confusion

https://books.google.com/books?id=S-88AAAAIAAJ&pg=PA112
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https://www.scripturecatholic.com/sacrament-of-baptism/
Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit, are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: ‘For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.'” Ambrose, On the Mysteries, 4:20 (A.D. 391).
 
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Steven Avery

Administrator
Allegory, nothing to do with Trinity

Grantley shows this as in Christ Jesus?
When this switch occured in verse 8—as testified by
Ambrose, De Spiritu sancto III.10
(Quia tres sunt testes, spiritus, aqua et sanguis, et hi tres VNVM SVNT in Christo Iesu

—it served to explain that the testimony of the three earthly witnesses is focussed on establishing Christ’s status as son of God.

Newton
Ambrose in the sixt Chapter of his first book de spiritu sancto disputing for the unity of the three persons, saith, Hi tres unum sunt Ioannes dixit, Aqua sanguis et spiritus. Vnum in mysterio non in natura. This is all he could find of the text while he was disputing about the Trinity, & therefore he proves the unity of the persons by the mystical unity of the spirit water & blood, interpreting these of the Trinity with Cyprian & others. Yea in the 11th chapter of his third book, he fully recites the Text thus. [16]Per aquam et sanguinem venit Christus Iesus non solum in aqua sed in aqua et sanguine: et spiritus testimonium quoniam spiritus est veritas. Quia tres sunt testes spiritus aqua et sanguis, et hi tres unum sunt in Christo Iesu.
[16] See also Ambrose in Luc 22.10 & his book de ijs qui mysterijs initiantur, cap. 4.]

Sancti Ambrosii Opera: pars 9. De Spiritu Sancto libri tres. De incarnationis Dominicae sacramento (1954)
https://books.google.com/books?id=qIAPAQAAIAAJ&pg=RA1-PA178
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The Primitive Doctrine of Regeneration (1840)
George Stanley Faber
https://books.google.com/books?id=dX4rAAAAYAAJ&pg=PA51

Hence Ambrose, commenting upon the words of St. John in his first Epistle, duly combines the two ideas of a Moral Change and a Federal Change with yet a third idea : that of the Price paid for our Redemption.
The Spirit, says he, renews the Mind: the Water profits to Cleansing: the Blood respects the Price. For, by adoption, the Spirit makes us the Sons of God: the Water of the Sacred Fountain washes us from the imputed Guilt of Sin: and the Blood of the Lord redeems us *.

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Steven Avery

Administrator
TNC on CARM - emphasis fixed
https://forums.carm.org/threads/syr...e-line-and-the-comma.9270/page-20#post-719725

We see that there is no Trinity allegory.

======================

Ambrose of Milan (circa. 340-397 A.D./C.E.)
Book 1, Chapter 4, Sections 18-25
“On Mysteries,”

Translated by H. de Romestin, E. de Romestin and H.T.F. Duckworth, 1896
http://www.newadvent.org/fathers/3405.htm
https://www.google.com/books/edition/The_Writings_of_St_Ambrose/WvDCDwAAQBAJ

“...[18.] That water does not cleanse without the Spirit is shown by the witness of John and by the very form of the administration of the sacrament. And this is also declared to be signified by the pool in the Gospel and the man who was there healed. In the same passage, too, is shown that the Holy Spirit truly descended on Christ at His baptism, and the meaning of this mystery is explained. [19.] The reason why you were told before not to believe only what you saw was that you might not say perchance, This is that great mystery “which eye hath not seen, nor ear heard, neither has it entered into the heart of man.” [1 Cor 2:9] I see water, which I have been used to see every day. Is that water to cleanse me now in which I have so often bathed without ever being cleansed? By this you may recognize that water does not cleanse without the Spirit. [20.] Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit, are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: “For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.” [John 3:5] Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too is signed; but unless he be baptized in the Name of the Father, and of the Son, and of the Holy Spirit, [Matt 28:19] he cannot receive remission of sins nor gain the gift of spiritual grace. [21.] So that Syrian dipped himself seven times [2nd Kings 5:14 [4th Kings LXX]] under the law, but you were baptized in the Name of the Trinity, you confessed the Father. Call to mind what you did: you confessed the Son, you confessed the Holy Spirit. Mark well the order of things in this faith: you died to the world, [Page 320.] and rose again to God. And as though buried to the world in that element, being dead to sin, you rose again to eternal life. Believe, therefore, that these waters are not void of power. [22.] Therefore it is said: “An angel of the Lord went down according to the season into the pool, and the water was troubled; and he who first after the troubling of the water went down into the pool was healed of whatsoever disease he was holden.” [John 5:4] This pool was at Jerusalem, in which one was healed every year, but no one was healed before the angel had descended. Because of those who believed not the water was troubled as a sign that the angel had descended. They had a sign, you have faith; for them an angel descended, for you the Holy Spirit; for them the creature was troubled, for you Christ Himself, the Lord of the creature, works. [23.] Then one was healed, now all are made whole; or more exactly, the Christian people alone, for in some even the water is deceitful. [Jer 15:18] The baptism of unbelievers heals not but pollutes. The Jew washes pots and cups, as though things without sense were capable of guilt or grace. But do you wash this living cup of yours, that in it your good works may shine and the glory of your grace be bright. For that pool was as a type, that you might believe that the power of God descends upon this font. [24.] Lastly, that paralytic was waiting for a man. And what man save the Lord Jesus, born of the Virgin, at Whose coming no longer the shadow should heal men one by one, but the truth should heal the whole. He it is, then, Whose coming down was being waited for, of Whom the Father said to John the Baptist: “Upon Whom thou shalt see the Spirit descending and abiding upon Him, this is He Who baptizeth with the Holy Spirit.” [John 1:33] And John bare witness of Him, and said: “I saw the Spirit descending from heaven like a dove and abiding upon Him.” [Luke 3:12] And why did the Spirit descend like a dove, but in order that you might see, that you might acknowledge, that that dove also which just Noah sent forth from the ark was a likeness of this dove, that you might recognize the type of the sacrament? [25.] Perhaps you may object: Since that was a real dove which was sent forth, and the Spirit descended like a dove, how is it that we say that the likeness was there and the reality here, whereas in the Greek it is written that the Spirit descended in the likeness of a dove? But what is so real as the Godhead which abides for ever? Now the creature cannot be the reality, but only a likeness, which is easily destroyed and changed. So, again, because the simplicity of those who are baptized ought to be not in appearance but in reality, and the Lord says: “Be ye wise as serpents and simple as doves.” [Matt 10:16] Rightly, then, did He descend like a dove, in order to admonish us that we ought to have the simplicity of the dove. And further we read of the likeness being put for the reality, both as regards Christ: “And was found in likeness as a man;” [Phil 2:8] and as regards God the Father: “Nor have ye seen His likeness.” [John 5:37]...”
 
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