, .
falhsrs'of the Church,
66-C&3 1 *
?r. bhe;.-3 of the Church.
OF THE CHURCH
A NEW TRANSLATION
VOLUME 44
THE FATHERS
OF THE CHURCH
A NEW TRANSLATION
EDITORIAL BOARD
ROY JOSEPH DEFERRARI
The Catholic University of America
Editorial Director
MSGR. JAMES A. MAGNER
The Catholic University of America
MARTIN R. P. McGuiRE
The Catholic University of America
ROBERT P. RUSSELL, O.S.A.
Villanova University
HERMIGILD DRESSLER, O.F.M.
The Catholic University of America
BERNARD M. PEEBLES
The Catholic University of America
REV. THOMAS HALTON
The Catholic University of America
WILLIAM R. TONGUE
The Catholic University of America
REV. PETER J. RAHELL
The Catholic University of America
SAINT AMBROSF
Ur.4 JL JL x Y JL JL JL If JL JLJf JL (L \StUr JLjt
Translated by
ROY J. DEFERRARI, PH.D.
The Catholic University of America
THE CATHOLIC UNIVERSITY OF AMERICA PRESS
Washington 17, D. C.
1963
NIHIL OBSTAT:
HARRY A, ECHLE
Censor hbrorum
IMPRIMATUR:
g PATRICK A. O'BOYLE
Archbishop of Washington
August 1, 1962
The nihil obstat and imprimatur are official declarations that a book or
pamphlet is free of doctrinal or moral error. No implication is contained
therein that those who have granted the nihil obstat and the imprimatur
agree with the content, opinions, or statements expressed.
Copyright 1963 by
THE CATHOLIC UNIVERSITY OF AMERICA PRESS, INC.
All rights reserved
Lithographed by
Sauls Lithograph Company, Inc.
Washington, D. C.
CONTENTS
INTRODUCTION vii
THE MYSTERIES
Introduction ....... 3
Text ......... 5
THE HOLY SPIRIT
Introduction . . . . . . . 31
Book I 35
Book II 97
Book III 153
THE SACRAMENT OF THE INCARNATION OF
OUR LORD
Introduction . . . . . . .217
Text 219
THE SACRAMENTS
Introduction . . . . . . .265
Book I 269
Book II 279
Book III 289
Book IV 297
BookV 309
Book VI 319
INDEX 329
R604344
INTRODUCTION
JT. AMBROSE WAS BORN in 339 in Augusta Trevero-
rum, the modern Trier or Treves, famous for its size
and beauty and as a residence of emperors and as
the political capital of the Roman territory west of the Alps.
His family was both Roman and distinguished. It had given
consuls and prefects to the Empire, and at least one martyr,
a virgin named Soteris, to the Church. At the time of Am-
brose's birth, his father, Aurelius Ambrose, held the high
office of Pretorian Prefect of the Gauls.
There were already two children in the family: the older
Marcellina, a girl of great strength of character ^nd always
inclined to the religious life; the younger a boy, Uranius
Satyrus, of delicate health and excessively shy, between whom
and Ambrose there developed an intense brotherly affection.
Paulinus, St. Ambrose's biographer, tells little about the
early life of Ambrose. After his father died, his mother, whose
name is nowhere mentioned, went with her family to live in
Rome, where Marcellina received the veil from Pope Liberius
in the Basilica of St. Peter on the Feast of the Epiphany,
January 6, 353. St. Ambrose in De virginibus (3.11-14)
vn
Viii SAINT AMBROSE
summarizes the address which Pope Liberius gave on this
occasion. Since at this time there were no convents of virgins
in Rome, Marcellina together with another consecrated vir-
gin continued to live in her mother's house.
In the meantime, St. Ambrose and Satyrus had begun
their schooling, which was divided into three parts: training
in the elementary school; in the school of the grammaticus,
which consisted of the critical study of the chief masterpieces
of Greek and Latin literature; and in the school of the rhetor,
which included instruction in the theory of oratory and orator-
ical composition, and in the practice of the application of
these rules. In addition to this program, certain supplementary
studies were available to youth of great promise. It appears
that Ambrose studied philosophy and mathematics. Although
he claims to be only an amateur in the field, he also exhibits
some knowledge of medicine.
After completing their education, Ambrose and Satyrus left
Rome in 365 and went to Sirmium as advocates attached to
the Court of the Italian Prefecture. The prefect, Vulcatius
Rufinus, was an old man of a distinguished family and honor-
able career. They soon attracted his attention by the brilliance
of their oratory. In 368, Rufinus died and was succeeded by
very rich and generous Sextus Petronius Probus, a young man
of thirty-four years. He promoted the brothers to the Prefect's
Judicial Committee. Probably in 370, Satyrus was a provin-
cial governor, and Ambrose was named 'Consular, 3 or Gov-
ernor, of the province of Aemelia Liguria.
After some years, probably in October, 373, Auxentius, the
intended Arian Bishop of Milan, died. The exiled Catholic
Bishop Dionysius by this time was also dead. It was necessary to
elect a new bishop, and the Catholics and Arians contended
violently to supply the winning candidate. Suddenly, with sur-
INTRODUCTION IX
prising unanimity, both parties agreed on Ambrose as bishop.
St. Ambrose resorted to all sorts of subterfuges to avoid the ap-
pointment, but he finally yielded, as Paulinus says, 'recognizing
the Divine Will concerning him.' The consecration was per-
formed on December 1 by the bishops of the province, the
principal consecrator being the Bishop of Aquileia. He had
been baptized on November 24.
After his consecration, St. Ambrose made a donation of
his acquired property to the Church, but retained his inherited
property under his own control, although devoting the bulk
of the income to charitable purposes. This was in accord
with his own regulations for his clergy. He committed such
property as he retained to the charge of his brother Satyrus,
except a life interest for his sister. Satyrus gave up his own
office to come to Ambrose's assistance, and to enable him to
devote himself entirely to theological study and his other
episcopal duties.
St. Ambrose spent much of his time in prayer, laying
special stress on the duty of prayer at night. Next to prayer
he valued the discipline of fasting. He strongly urged his
people to practice fasting, especially in Lent, and he himself
was scrupulous in this observance. He also considered fine
clothes unsuitable for the clergy, and he himself cultivated
simplicity in attire.
St. Ambrose held daily audiences which were attended
by crowds of people of all -classes and conditions, even by
strangers from distant countries. When the long receptions
were over, he devoted himself to study. It was probably at
this time, chiefly, that Ambrose became acquainted with the
works of various Jewish and Christian writers, on some of
whom he leaned extensively in his own compositions. His
favorite authors clearly were Philo, Origen, and Basil, but he
X SAINT AMBROSE
shows some knowledge of the various works of Josephus,
Eusebius, Hippolytus, Didymus, and Athanasius. He even
studied the works of certain heretics, in order to be better able
to refute their erroneous views.
His work as bishop of a great city was varied and extremely
arduous. The following duties are noteworthy:
1. The administration of baptism and penance. He took
great care to give adequate instruction to catechumens, the
most famous of whom was St. Augustine, He was equally
conscientious with the exercise of penitential discipline.
2. The superintendence of the charities of the Church. The
details of this work were entrusted to the deacons, but the
final responsibility rested with the bishop. He also was con-
sulted directly on special cases.
3. The defence of the oppressed.
4. The hearing and determining of civil causes.
5. The discipline of his clergy.
In addition, as the sole metropolitan of northern Italy,
he had the general supervision of the various dioceses of the
province. He convoked ordinary and extraordinary provincial
councils, heard appeals, issued directions as to the proper
day for observing Easter, and consecrated bishops to the
vacant sees.
During the fourth century the position of women had
materially improved. The State gave them more protection
against unjust and cruel treatment, and the Church held
them in high honor, even allowing them to minister as dea-
conesses. The women of this period seem to have been more
deeply influenced by Christianity than paganism, and in the
Church they found many opportunities for the exercise of their
energies. Pure marriage, widowhood, and virginity are the
three degrees of the virtue of chastity. According to St. Am-
INTRODUCTION XI
brose, there is room in the Church for all three, although
they are not of equal excellence.
Probably in February, 375, Uranius Satyrus, Ambrose's
beloved ^elder brother, died. 1 The day of his death (Sep-
tember 17) as given in the Roman Martyrology is clearly
wrong. They were very close. They shared everything: their
property, thoughts and feelings, care and pleasures, even
their very sickness and health. According to Ambrose, death
is not an evil and should not be lamented: first, because it
is the law of nature and the common lot of all men; secondly,
because it brings release from the miseries of this life; and
thirdly, because of the sure and certain hope of the resur-
rection of the body and the life of the world to come.
All the Arian activity in Milan, his own city, must have
embarassed and distressed Ambrose greatly. The Empress
mother Justina was still an Arian by religion and she detested
Ambrose. Moreover, she was a very ambitious woman, who
was determined to exercise supreme power by means of in-
fluence over her son, the child emperor, Valentinian II. She
saw in Ambrose an energetic enemy of her faith and also a
dangerous political rival. The empress gathered round her-
self a party of opposition to the bishop, whose aim was to
discredit, and, if possible, to bring about the removal of the
too powerful bishop. The point around which the battle
would be waged was the question of providing facilities for
Arian worship in Milan, which at that moment were non-
existent. Outside the walls of Milan there was a Catholic
church called Portiana or the Basilica of Portius, and Justina
was resolved to place this building at the disposal of the
Arians. When this was refused, a second application was made
1 See Vol. 22 of this series for an English version of the two sermons
St. Ambrose delivered on this occasion.
SAINT AMBROSE
for the larger and newer basilica within the city. When asked
to give this church over, Ambrose replied : 'The emperor has
his palaces, let him leave the churches to the bishops. 3 The
emperor sent soldiers to secure the delivery of the basilica,
but St. Ambrose with some of his faithful followers occupied
it first, and remained in it, singing psalms and hymns until
the soldiers were ordered to retire.
St. Ambrose was destined to play an equally important
part in the struggle between Christianity and paganism. It
is important to note that Milan, not Rome, Ambrose, not
Pope Damasus, determined the final victory of Christianity
over paganism. One of the many remains at that time of
heathen worship was the Altar of Victory in the senate house
at Rome, which had been removed under Gratian. Sym-
machus, the Prefect of Rome, himself a pagan although a
friend of St. Ambrose, petitioned Valentinian II to restore
it, but Ambrose succeeded in defeating this petition by two
letters (17 and 18) addressed to the young emperor. When
Theodosius took over the imperial power in 387, still another
attempt was made, but to no avail. Still later, the usurper
Eugenius considered it good politics to cultivate the good
will of the pagans and so ordered the Altar of Victory to be
set up once more and the temples to remain open as of old.
This triumph, however, was very short lived. When in the
spring of 394 Theodosius defeated Eugenius at Aquileia, he
brought paganism to an end, at least as a public religion.
Naturally it lingered for a long time in private in the midst
of indifferences, toleration, and sometimes persecution.
St. Ambrose was not only ready to exert his influence on
the rulers of his day, but, as the occasion demanded, to make
use of rebuke and Church discipline. Shortly after his con-
secration, St. Ambrose remonstrated with Valentinian I on
INTRODUCTION Xlll
the severity of his reign and a number of abuses within his
government. The emperor made the following famous reply:
'Well, if I have offended, prescribe for me the remedies which
the law of God requires. 5 In 390, Theodosius had a mild
sedition in Thessalonica put down with undue severity, bring-
ing about the slaughter of some 7,000 persons. St. Ambrose
at once disregarded any serious consequence for himself, and
wrote him the now famous letter 51, exhorting him to repent-
ance, and declaring that he could not be present at any
celebration of the Mass until he had publicly expressed re-
pentance. He complied with this condition at once. On an-
other occasion the same Theodosius, following the practice
in the East, entered the sanctuary of the church, a privilege
reserved only for the clergy in the West. St. Ambrose rebuked
him severely and made him retire to another section of the
church with the laity.
Ambrose, however, was of great assistance to the imperial
family in temporal affairs. To cite briefly only a few of these
occasions, he undertook two different missions on behalf of
Valentinian II to Treves for the purpose of warding off an
invasion by the usurper Maximus. When Valentinian II died,
Ambrose delivered the eulogy which stands as one of the
finest examples of early Christian funeral orations. He per-
formed a similar service for Theodosius in 395. On several
occasions, too, he interceded for the Roman emperor with
the Goths. Perhaps the most important achievement of St.
Ambrose in his dealings with the Roman emperors was the
establishment of the principle that the Church and the State
are two independent authorities, each autonomous within
its own sphere, but each rendering general assistance and
support to the other.
St. Ambrose's contribution to the music of the Western
xiy SAINT AMBROSE
Church must not be left unmentioned. He improved the song
Itself by introducing a more lively and melodious song, which
was now rendered not by professional singers alone, but by
the whole congregation, singing alternately in ^two choirs.
He also supplied new hymns of his own composition. While
Hilary of Poitiers was the first Latin hymn writer and com-
poser of a hymn book, he did not succeed in getting his
people to sing his compositions. They were excessively dull
and ill adapted for congregational singing. Thus Ambrose
may very properly be regarded as the father and founder
of Latin hymnody.
Only two years after the death of Theodosius in 395, St.
Ambrose died very early in the morning of Easter eve. Within
an hour after death, his body was taken to the cathedral to
lie in state that day and throughout the following night. On
Easter Sunday after Mass, it was taken from the cathedral
to the Ambrosian Basilica, where it was buried close to the
relics of Saints Gervasius and Protasius. The church of
Sant'Ambrogio in Milan still shelters the dust of St. Ambrose.
The present volume contains four of the six treatises of
St. Ambrose usually classified under the general title of Dog-
matic and Controversial Works. These are De mysteriis, De
Spiritu Sancto, De incarnationis dominicae sacramento, and
De sacramentis. The last has been held of doubtful authen-
ticity, but Fr. O. Faller, S J., now convincingly establishes its
Ambrosian authorship. The other two works of this group,
De fide and De poenitentia will appear in another volume
of this series.
Our translation of De mysteriis and the De sacramentis is
based on the recent text by Fr. Faller in the Corpus Scrip-
torum Ecclesiasticorum Latinorum; the other two, on the
Benedictine text, reprinted in Migne, All the treatises of this
INTRODUCTION XV
volume, with the exception of De sacramentis, have been
translated by H. de Romeston in the Nicene and Post-Nicene
Fathers 10 (New York 1896). De sacrarnentis and De
mysteriis have been translated by Thompson and Srawley
(London 1950). Of great value, also, is the unprinted master's
dissertation of Brother Louis Cavell of the Brothers of the
Sacred Heart, entitled Sancti Ambrosii c De Incarnationis
Dominicae Sacramento Liber/ A Translation with Introduc-
tion and Commentary (Washington 1955). The translations
of passages from Scripture in this volume are taken or adapted
from the Challoner-Rheims Version in the Confraternity
edition. Each treatise will have a brief introduction of im-
portance for itself.
CHRONOLOGICAL TABLE OF THE
TIMES AND WORKS OF ST. AMBROSE
339 St. Ambrose born at Treves early in this year.
343 Beginning of heresy of Photinus.
348 Birth of Prudentius, the Christian Vergil.
349 Synod of Sirmium against Photinus.
350 Death of Emperor Constans. St. Hilary, Bishop of
Poitiers. Magnentius declared Emperor of West.
351 Condemnation of Photinus by a semi-Arian synod.
352 Liberius succeeds Julius as Pope.
353-4 St. Ambrose taken by mother to live in Rome. His sister
Marcellina receives veil from Liberius at Christmas.
Emperor Magnentius commits suicide.
354 Birth of St. Augustine on November 13. Death of Em-
peror Gallus.
XVI SAINT AMBROSE
355 Arian synod at Milan banishes Pope Liberius, Dionysius,
Bishop of Milan, and Lucifer, Bishop of Cagliari.
356 St. Hilary of Poitiers is banished.
357 According to Arians, Liberius subscribes an Arian
Creed, and returns to Rome 358. Between April 28 and
May 29, Emperor Constantius visits Rome.
359 Council of Ariminum. Birth of Gratian on April 18.
361 Julian made emperor on November 3.
363 Emperor Julian dies on June 26. Felix becomes pope.
364 Emperor Jovinian dies. Valentinian and Valens become
emperors.
365 Having completed education, Ambrose and Satyrus
leave Rome and go to Sirmium as advocates.
366 Liberius dies in September. Damasus is elected in his
place, but Ursinus also claims see.
367 Gratian, still a boy, declared Augustus on August 24 by
Valentinian, his father.
370 Ambrose named 'Consular 3 or Governor of province of
Aemilia-Liguria.
372 Conspiracy of Theodorus against Valens.
373 Auxentius, Arian bishop of Milan, dies sometime in
October. St. Ambrose, still a catechumen., elected Bishop
of Milan by acclamation, and consecrated on December
1. He was baptized on November 24, and on the fol-
lowing six days was made to pass formally through the
successive grades of the ministry. St. Martin Bishop of
Tours.
374-5 St. Ambrose sends delegation of clerics to St. Basil,
Bishop of Caesarea, to ask for body of St. Dionysius,
late Catholic Bishop of Milan. Cf. St. Basil, Letter 197.
375 Valentinian dies in November. His son Valentinian,
though only four years old, recognized by Gratian as
INTRODUCTION XV11
Emperor of East. Gratian refuses title of Pontifex
Maximus. Satyrus, brother of St. Ambrose, dies in Feb-
ruary. Two treatises on his death (De Excessu fratris sui
Satyri] are written. Some hymns are written in Sep-
tember.
376 St. Ambrose writes De virginibus in three books and
De viduis in one. Goths cross Danube.
377 St. Ambrose writes De paradiso and De Cain, also De
virginitate (June). The Goths rebel at Marcianople.
378 First two books of De fide are written during August
and September at request of Gratian, who sets out to
support Valens against Goths. De Noe is written in
autumn. Valens is killed at Adrianople. St. Ambrose
sells church plate to redeem the many Christians made
captives.
379-380 Disastrous famine in Rome. Cf. De officiis 3.46-48.
379 Theodosius is proclaimed Augustus at Sirmium. Con-
sulship of Ausonius. Gratian, on way back from Thrace,
asks Ambrose to come and meet him. He receives first
two books of the De fide and asks for one on Holy
Spirit. The latter is written two years later. In July
the sequestrated basilica at Milan is restored to Catholics
by Gratian. Maximus the Cynic goes to Constantinople.
380 Emperor Theodosius is baptized at Thessalonica. Books
3 and 4 of the De fide are written. St. Ambrose attends
synod at Rome under Damasus. He consecrates Anamius
Bishop of Sirmium, although Arians oppose. Council of
Zaragossa in autumn. Theodosius enter Constantinople
on November 24. On November 26 the Arians are ex-
pelled from the churches of Constantinople.
381 Athanaricus, leader of the Goths, dies at Constantinople.
De Spiritu Sancto in three books is written. Peter, Bishop
XViii SAINT AMBROSE
of Alexandria, dies. Ecumenical Council of Constanti-
nople under Meletius of Antioch opens. At Aquileia 1 a
council, in which St. Ambrose takes leading part, opens
against heretics Palladius and Secundianus. Cf . Letters
9-12 of Ambrose. Nectarius consecrated Bishop of Con-
stantinople, and Flavian Bishop of Antioch. Toward
the end of the year the De incarnationis dominicae sac-
ramento is written.
382 Council of Italian bishops under Ambrose's direction
meets to consider difficulties at Antioch and Constanti-
nople. Cf. Letters 13, to Theodosius, and 14, his reply.
Theodosius calls similar council at Constantinople. On
October 3, Theodosius makes peace with the Goths.
Emperor Gratian orders the removal of statue of Vic-
tory from Roman Forum. Cf. Letters 17 and 18. Acho-
lius, Bishop of Thessalonica, dies during winter and is
succeeded by Anysius.
383 Priscillianists visit Rome in vain effort to win Pope
Damasus and St. Ambrose to their cause. Gratian,
through plot directed by Maximus, is assassinated at
Lyons on August 25. Famine in Rome. Cf. De officiis
3.7 and 49; Letter 18.
383-4 St. Ambrose sends first legation to Maximus in behalf
of Empress Justina and her son Valentinian II.
384 Symmachus, prefect of city, appeals to Valentinian for
restoration of Altar of Victory. St. Ambrose makes
reply. Cf. Letters 17 and 18. A synod is held at Bordeaux
against the Priscillianists. Pope Damasus dies and is
succeeded by Siricius. De poenitentia probably written
in this year.
385 The Spanish Bishops Idacius and Ithacius instigate death
sentence against Priscillian and his followers at Treves.
INTRODUCTION XIX
Ithacians consecrate Felix as Bishop. Cf. Letters 42-51.
Persecution of Catholics at Milan by Justina during
Holy Week. Cf. Letter 20. Valentinian II passes law
granting Arians equal rights with Catholics. Auxentius
lays claim to see of Milan. Cf. Sermon against Aux-
entius and Letter 21. St. Ambrose succeeds in procuring
restitution of deposit which a widow had entrusted to
the Church at Trent and which had been carried off
by imperial order. Cf. De officiis 2.29, 150, 151. Con-
secration of new basilica at Milan.
386 Discovery of bodies of St. Gervasius and St. Protasius.
Cf. Letter 22. St. Ambrose writes Letter 23 to the
bishops of province of Aemilia, regarding right day for
observing Easter. In spring, St. Ambrose writes the
Sermo contra Auxentium and De lacob, and in middle
of year De officiis.
387 St. Augustine is baptized by St. Ambrose at Milan on
Easter. Second mission of St. Ambrose to Maximus. Cf.
Letter 24. St. Ambrose is expelled from Treves because
he refuses to communicate with murderer of his sov-
ereign. Maximus crosses into Italy and enters Milan.
In this year St. Ambrose writes In psalm. 61 enarratio,
Hexaemeron, Apologia prophetiae David, and possibly
De mysteriis. De sacramentis was in all probability
written earlier.
388 Arians destroy residence of Bishop Nectarius at Con-
stantinople. Cf. Letter 30 sec. 13. Empress Justina dies.
Valentinian II is converted by Theodosius. Theodosius
wages war against Maximus, who is thoroughly defeated
(cf. Letter 40, sec. 23), and is executed at Aquileia.
Third application is made for restoration of Altar of
Victory. St. Ambrose composes De loseph and De inter-
XX SAINT AMBROSE
pellatione lob et David. In December St. Ambrose and
Theodosius collide on affair at Collinicum.
389 De elia et ieiunio is composed before Lent, and from
May until February 390 the series of sermons, Expositio
psalmi CXVIIL
390 Theodosius punishes a sedition at Thessalonica with ex-
cessive cruelty. St. Ambrose rebukes him severely and
excludes him from communion. The Emperor repents
and is readmitted to communion. Synod against Ithacian
heretics and Felix, Bishop of Treves, is held at Milan.
Cf. Letter 51. Publication of Expositio evangelii se-
cundum Lucam and the In psalm. I enarratio.
391-2 Anti-pagan edict for Rome (Cod. Theod. XVI 10.10)
promulgated on February 24; for Egypt (Cod. Theod.
XVI 10.11), on June 16. Part of Roman senate ap-
proaches Valentinian to request restoration of the Altar
of Victory in Forum. Cf. Letter 57, sec. 5. De institu-
tione virginis was written at about this time. Council
of Capua was held in winter.
392 De institutions virginis published at Easter time. Valen-
tinian II killed at Vienne by Arbogast. Cf. Letter 53
sec. 2; De ob. Valent. 25ff. His body is brought to
Milan. St. Ambrose delivers Consolatio de obitu Valent.
Still another delegation regarding Altar of Victory is
sent by senate to Eugenius. Cf. Letter 57, sec. 6ff. Con-
demnation of Jovmian by Pope Siricius and Roman
synod.
393 When Eugenius arrives at Milan, St. Ambrose leaves
for Bononia Faventia and Florence. He writes letters
to Eugenius and Sabinus. On January 10, Honorius,
who was born September 9, 384, was created emperor.
393-4 In Florence St. Ambrose dedicates a basilica and depo-
INTRODUCTION XXI
sits therein the bodies of martyrs Vitalis and Agricola he
brought from Bononia. Delivers Exhortatio virginitatis;
also writes Letter 59.
394 Theodosius sets out against Eugenius from Constan-
tinople. Early in August St. Ambrose returns to Milan,
On September 6, Theodosius defeats and slays Eugenius.
St. Ambrose intercedes and wins pardon for followers
of Eugenius. St. Ambrose writes Enarrationes in Psalmos
35-40; also Letters 61 and 62. Arbogast commits suicide
on September 8. Toward end of year, Paulinus, later
Bishop of Nola, and his wife Therasia renounce world.
Theodosius becomes ill, and Honorius arrives at Milan.
395 Theodosius dies in Milan. St. Ambrose delivers De
obitu Theodosii. Honorius and Arcadius become em-
perors. St. Augustine made Bishop of Hippo. Arcadius
marries Eudoxia on April 27. On November 27, Rufinus
is murdered. Remains of Saint Nazarius and Gelsus are
discovered by St. Ambrose and brought to Basilica of
Apostles. Composition of De nabuthe lezraelita.
396 Affair of Cresconius and Ambrose's correspondence with
Queen Fritigil. Because of dissensions at Vercellae, St.
Ambrose visits Church there and writes Letter 63.
397 St. Ambrose consecrates a bishop at Ticinum. A little
later he falls ill. He commences but is unable to finish
Enanatio in Psalm. 43. He recommends Simplicianus
as his successor and dies very early in the morning of
Easter Eve. He is buried in Ambrosian Basilica on
April 5.
Some of the more important letters of St. Ambrose have
been listed in the table above. The entire collection of ninety-
one extant letters is presented in an English version by Sister
Mary Melchior Beyenka, O. P., in Volume 26 of this series.
XXli SAINT AMBROSE
Sister Mary Melchior divides the collection into the following
groups: Letters to Emperors; Letters to Bishops; Synodal
Letters; Letters to Priests; Letters to His Sister; Letters to
Laymen.
BIBLIOGRAPHY
Primary Sources:
The important sources for the life of St. Ambrose, besides his com-
plete works, are the following:
Life of St. Ambrose, by his secretary Paulinus. It is probably the most
reliable of all the biographies of saints belonging to this period.
Rufinus, Ecclesiastical History. This is independent of Paulinus, and
has its information from a friend of St. Ambrose, Bishop Chro-
matius of Aquileia; its substantial accuracy is unquestioned.
St. Augustine, who knew Ambrose and was baptized by him in 387.
Cf. St. Augustine: Confess. 5.13 and 14; 6.1-4; 9.5-7; Epp. 36, 44,
54, 147; De civitate Dei 22-8; De cura pro mort. 21; De gratia
Christi 47; Contr. Julian. Pelagi 1.10; Serm. 286.4.
St. Jerome, De viris+illustnbus 124; Chronicon, Olymp. 288; Epp. 15.4;
22.22; 48.14 and 18; 84.7; 121.6; Apol. adv. Rufmum, 1,2; TransL
Horn. XXXIX Ongenis in ev. Luc. Prolog.
Sulpicius Severus, Chron. 2.48; Orosius, Hist. adv. paganos, 7.36;
Anonymous, Galilean Chronicle A.D. 452 in Chronica Minora, ed.
Mommsen, M.G.H. 9646; Prosper 375 and 380; Idatius 382 and
385; Ennodius, ed. F. Vogel, 195, 346; Cassiodorus, Instit. Div.
Litt. 20; Chron. 380; Marcellmus 398; Gregory of Tours, De mira-
culis sancti Martini 1.5; De glor. martyrum 47.
Socrates, Ecclesiastical History 4.30; 5.11. This is regarded as of little
value; its chronology is especially confused.
Sozomen, Ecclesiastical History 6.24; 7.13,25. His sources are Rufinus
and Socrates.
Theodoret, Ecclesiastical History 4.6-7; 5.13,17,18. The chief source
appears to be Sozomen.
St. Basil, Ep. 197. Written to St. Ambrose, who had been elevated to
archepisoopate of Milan only the year before, this letter is an
answer to a request that the relics of St. Dionysius of Milan, who
died in Cappadocia, be returned to his native city.
INTRODUCTION Xxili
Editions and Translations:
Botte, Dom Bernard, Ambroise de Milan, Des sacrements des Mysteres
(Paris 1949) .
Faller, O., Corpus Scriptorum Ecclesiasticorum Latinorum 73, con-
taining among other works De sacramentis and De mysteriis
(Vienna 1955) .
Frisch, J. du, et N. le Nourry, Sancti Ambrosii Mediolanensis Episcopi
Opera, 2 vols. (Paris 1686-1690) .
Migne J., Patrologiae Latinae Cursus Completus (3rd reprint of the
Benedictine edition) , (Paris 1845) .
Romestm, H. de, in Nicene and Post-Nicene Fathers, ser. 2 (New
York 1896) 10.
General Works:
Broglie, Due de, Saint Ambrose, trans. Margaret Maitland (London
1899) .
Dudden, F. Homes, The Life and Times of St. Ambrose., 2 vols.
(Oxford 1935) .
Labriolle, Pierre de, The Life and Times of St. Ambrose., trans.
Herbert Wilson (St. Louis 1928) .
Loughlin, J. F., 'Saint Ambrose,' in Catholic Encyclopedia (London
1907) .
Nagl, Maria Assunta, Der Heilige Ambrosius (Miinster 1951) .
Palanque, Jean Remy, Saint Ambroise et V empire romain (Paris 1933) .
Ratti, A , 'The Ambrosian Church of Milan/ in Essays in History
(London 1933) 1-110.
Thompson, T. and J. H. Srawley, St. Ambrose On the Sacraments and
On the Mysteries (London 1950) .
THE MYSTERIES
Translated by
ROY J. DEFERRARI, PH.D.
The Catholic University of America
INTRODUCTION
j HE TITLE OF THIS TREATISE varies in the manuscripts.
Some have De mysteriis sive initiandis. The most an-
cient, however, have De divinis mysteriis, or simply
De mysteriis.
Some scholars have tried to show that this treatise has been
falsely ascribed to St. Ambrose. Their arguments, however,
have little weight. Many parallels and points of contact be-
tween De mysteriis and well established works of St. Ambrose,
as well as strong manuscript evidence, leave no doubt as to
its Ambrosian authorship. The date of the treatise, however,
is uncertain. 1
The work consists of addresses given to the newly baptized
during Easter week. They treat of the rites and meaning of
the sacraments of baptism, confirmation, and Holy Eucharist.
At two points (35-41; 55-58), a mystical commentary on
certain passages of the Canticle of Canticles is brought in.
1 Dudden 697-698; Faller 51-60.
THE MYSTERIES 1
Chapter 1
|E HAVE GIVEN a daily sermon on morals, when the
deeds of the Patriarchs or the precepts of the Prov-
erbs were read, in order that, being informed and
instructed by them, you might become accustomed to enter
upon the ways of our forefathers and to pursue their road,
and to obey the divine commands, whereby renewed by
baptism you might hold to that manner of life which befits
those who are washed.
(2) Now time warns us to speak of the mysteries and to
set forth the very purpose of the sacraments. If we had
thought that this should have been taught those not yet ini-
tiated before baptism, we would be considered to have be-
trayed rather than to have portrayed the mysteries; then
there is the consideration that the light of the mysteries will
infuse itself better in the unsuspecting than if some sermon
had preceded them.
1 The word mysteria ('mysteries') has its usual general meaning in the
writings of the Fathers, also the special Christian meaning as here,
a synonym of sacramenta ('sacraments') . In the Greek Church today
'the mysteries' rather than 'the sacraments' is regularly used.
6 SAINT AMBROSE
(3) So open your ears and enjoy the good odor of eternal
life which has been breathed upon you by the grace of the
sacraments. This we pointed out to you as we celebrated
the mystery of the opening 2 and said: c "Ephpheta," that is,
"Be thou opened," ' 3 so that everyone about to come to grace
might know what he was asked and might necessarily remem-
ber what he responded.
(4) Christ celebrated this mystery in the Gospel/ as we
have read, when He healed the deaf and dumb man. But He
touched the mouth because He was curing both a dumb
person and a man, in the one case, that his mouth might
open with the sound of the infused voice, in the other, because
this touch befitted a man and would not have befitted a
woman.
Chapter 2
(5) After this Holy of holies 1 was opened to you, you
entered the sanctuary of regeneration. Recall what you were
asked; recall what you responded! You renounced the Devil
and his works, the world with its luxury and pleasures. Your
words are kept not in the tomb of the dead, but in the book
of the living.
(6) There you saw the Levite, 2 you saw the priest, you
saw the highest priest. 3 Do not consider the bodily forms,
but the grace of their ministrations. You have spoken in the
2 A symbolical act, as explained in the next section.
3 Mark 7.34.
4 Cf. Mark 7.32.37.
1 A figurative name for the baptistery.
2 The deacon.
3 The bishop.
THE MYSTERIES /
presence of the angels, as it is written: Tor the lips of the
priest guard knowledge, and they seek the law from his mouth,
because he is an angel of the Lord Almighty. 54 There is no
deceiving; there is no denying. He is an angel, who announces
the kingdom of Christ, who announces life eternal, to be
esteemed by you not according to appearance, but according
to office. Consider what he has given over; reflect on his
experience; recognize his position.
(7) Having entered, therefore, that you might recognize
your adversary, whom you think you should renounce to his
face, you turn toward the east. For he who renounces the
devil, turns toward Christ, recognizes Him by a direct glance.
Chapter 3
(8) What have you seen? Water, certainly, but not this
alone; the Levites (deacons) ministering there, the highest
priest (bishop) questioning and consecrating. First of all, the
Apostle taught you that 'we are not to consider the things
that are seen, but the things that are not seen, for the things
that are seen are temporal, but the things that are not seen
are eternal.' 1 For elsewhere you have: The invisible things
of God from the creation of the world are understood through
the things that have been made; His eternal power also and
divinity are estimated by His works. 32 Therefore, too, the
Lord Himself says: 'If you do not believe me, at least believe
4 Cf. Mai. 2.7.
1 Cf. 2 Cor. 4 18.
2 Cf. Rom. 1.20.
8 SAINT AMBROSE
the works. 33 Believe, therefore, that the presence of Divinity
is at hand there. Do you believe the operation? Do you not
believe the presence? Whence would the operation follow.,
unless the presence went before?
(9) Consider, moreover, how old the mystery is and pre-
figured in the origin of the world itself. In the very beginning,
when God made heaven and earth, it says: The Spirit moved
over the waters.' 4 He who was moving over the waters, was
He not working over the waters? Why should I say : 'He was
working'? As regards His presence, He was moving. Was He
not working who was moving? Recognize that He was working
in that making of the world, when the Prophet says to you :
'By the word of the Lord the heavens were made and all
their strength by the breath of His mouth.' 5 Each statement
relies on the testimony of the Prophet, both that He was
moving over and that He was working. That He was moving
over, Moses says; that He was working, David testifies.
(10) Accept another testimony. All flesh was corrupted
by its iniquities. 'My Spirit,' says God, 'shall not remain in
men, for they are flesh.' 6 By this, God shows that spiritual
grace is turned aside by carnal impurity and by the stain of
more serious sin. Therefore, God in His desire to repair what
He had given caused the flood, and ordered Noe the just man
to embark on the ark. When, as the flood subsided, he first sent
forth a raven which did not return; he afterwards sent forth
a dove, which is said to have returned with an olive twig. 7
You see the water; you see the wood; you perceive the dove
and do you doubt the mystery?
3 John 10.38.
4 Cf. Gen. 1.2.
5 Cf. Ps. 32.6.
6 Cf. Gen. 63.
7 Cf. Gen. 6.12; 8.12.
THE MYSTERIES 9
(11) The water is that in which the flesh is immersed,
that all carnal sin may be washed away. All disgrace is buried
there. The wood is that on which the Lord Jesus was fastened,
when He suffered for us. The dove is that in whose form the
Holy Spirit descended, as you have learned in the New Testa-
ment, who inspires peace of soul and tranquility of mind in
us. The raven is the figure of sin, which goes out and does
not return, if in you also the custody and form of justice be
preserved.
(12) There is also a third testimony, as the Apostle
teaches you : 'That our fathers were all under the cloud, and
all passed through the sea, and all were baptized in Moses in
the cloud and in the sea.' 8 And finally Moses himself says in
his canticle: 'You sent your wind and the sea covered them.' 9
You notice that in that crossing of the Hebrews the figure of
holy baptism even then was prefigured, wherein the Egyptian
perished and the Hebrew escaped. For what else are we taught
daily in this sacrament but that sin is overwhelmed and error
abolished, but piety and innocence continue on entire?
(13) You hear that our fathers were under a cloud, that
is, a good cloud which cooled the fires of carnal passions, a
good cloud; it overshadows those whom the Holy Spirit visits.
Finally it came upon the Virgin Mary, and the power of the
Most High overshadowed her, 10 when she conceived the
Redemption for the human race. And that miracle was per-
formed in a figure by Moses. If then the Spirit was in a figure,
He is now present in truth, when Scripture says to you : Tor
the law was given by Moses, but grace and truth came by
Jesus Christ. 311
8 1 Cor. 10.1,2.
9 Cf. Exod. 15.10.
10 Cf. Luke 1.35.
11 John 1.17.
10 SAINT AMBROSE
(14) Marra was a bitter fountain. Moses cast the wood
in it, and it became sweet. 12 For water without the preaching
of the cross of the Lord is to no advantage for future salvation;
but when it has been consecrated by the mystery of the saving
cross, then it is ordered for the use of the spiritual laver and
the cup of salvation. So, just as Moses, that is, the Prophet,
cast wood into that fountain, also into this fountain the priest
casts the message of the cross of the Lord, and the water
becomes sweet for grace.
(15) Therefore, you should not trust only in the eyes of
your body. Rather is that seen which is not seen, for the one
is temporal, the other eternal. Rather is that seen which is
not comprehended by the eyes, but is discerned by the spirit
and the mind.
(16) Finally, let the reading from Kings 13 which we have
just gone over teach you. Naaman was a Syrian and he had
leprosy and he could not be cleansed by anyone. Then a
maiden from among the captives said that there was a prophet
in Israel who could cleanse him of the pollution of leprosy.
The account says that having taken gold and silver he went
forth to the king of Israel. This one, when he learned the
reason for his coming, tore his garments, saying that he rather
was being tried, since those things were being demanded of
him which were not within the power of a king. Helisaeus,
however, made known to the king that he should direct the
Syrian to himself, in order that he might learn that there
was a God in Israel. And when he had come, he ordered
him to dip seven times in the Jordan river.
(17) Then he began to reflect that the rivers of his own
country had better waters, in which he had often dipped and
12 Cf. Exod. 15.23-25.
13 Cf. 4 Kings 5.1-19.
THE MYSTERIES 11
he had never been cleansed of leprosy, and being induced by
this he did not obey the commands of the Prophet. However,
on the advice and persuasion of his servants he acquiesced
and dipped, and when he was immediately cleansed he under-
stood that one's being cleansed was not connected with the
waters, but with grace.
(18) Understand now who that 'maiden of the captives'
is! Obviously, the younger congregation of the Gentiles, that
is, the Church of the Lord formerly weighed down by the
captivity of sin, when it did not yet possess the liberty of
grace, by whose counsel that foolish people of the Gentiles
heard the word of prophecy which long before it had
doubted; 14 afterwards, however, when it believed that it
should obey, it was washed of every pollution of sin. And
this man 15 doubted before he was healed; you have already
been healed and so ought not to doubt.
Chapter 4
(19) On this account it was formerly foretold you that
you should not believe this alone which you saw, lest per-
chance you, too, might say: Is this that great mystery which
the eye has not seen nor the ear heard nor has it entered
into the heart of man? 1 I see waters which I used to see daily;
are these able to cleanse me, into which I have often descended
and have never been cleansed?' From this learn that water
cleanses not without the Spirit. 2
14 Cf. Rom. 7.23-25.
15 Naaman.
1 Cf. 1 Cor. 29.
2 Cf. John 3.5.
12 SAINT AMBROSE
(20) And so you have read that the three witnesses in
baptism are one: the water, the blood, and the Spirit, for,
if you take away one of these, the sacrament of baptism does
not stand. 3 For what is water without the cross of Christ
except a common element without any sacramental effect?
And again without water there is no mystery of regeneration.
For 'unless a man be born again of water and the Spirit, he
cannot enter into the kingdom of God.' 4 Moreover, even a
catechumen believes in the cross of the Lord Jesus, with
which he, too, is signed, but, unless he be baptized c in the
name of the Father and of the Son and of the Holy Spirit/ 5
he cannot receive remission of sins nor drink in the benefit
of spiritual grace.
(21) Therefore, that Syrian dipped seven times 6 under
the law, but you were baptized in the name of the Trinity,
you confessed the Father (recall what you did), you con-
fessed the Son, you confessed the Spirit. Retain the order of
things. In this faith you died to the world, you arose to God,
and, as if buried in that element of the world, dead to sin
you were revived to eternal life. 7 Believe, therefore, that these
waters are not without power.
(22) Therefore, it is said to you: 'An angel of the Lord
used to come down at certain times into the pool and the
water was moved, and the first to go down into the pool after
the troubling of the water was healed of whatever infirmity
he had.' 8 This pool was in Jerusalem, in which one was healed
every year. But no one was healed before the angel had
3 Cf. 1 John 5.8.
4 John 3.5.
5 Cf. Matt. 28.19.
6 Cf. 4 Kings 5.14.
7 Cf. Rom. 6.11,4.
8 John 5.4.
THE MYSTERIES 13
descended. So the angel descended, and, that there might be
a sign that the angel had descended, the water was moved.
The water was moved because of the unbelievers, for them a
sign, for you faith; for them an angel came down, for you
the Holy Spirit; for them a creature was moved, for you
Christ operates, the Lord of the creature.
23) Then one was cured; now all are healed, or at least
one Christian people alone. For there is in some even a
'deceitful water 5 ; 9 the baptism of unbelievers does not heal,
does not cleanse, but pollutes. The Jew washes pots and cups,
as if insensible things could receive either blame or grace;
but do you baptize this insensible cup of yours, in which your
good deeds may shine, in which the splendor of your grace
may gleam forth. Therefore, that pool also is by way of a
figure, that you may believe that the power of God also
descends into this fountain. 10
( 24 ) Finally, the paralytic was awaiting a man. Who was
He but the Lord Jesus born of the Virgin, at whose coming
no longer would the shadow heal men one by one, but the
truth all men together? This, then, was the one whose descent
was being waited for, of whom God the Father said to John
the Baptist: 'Upon whom thou wilt see the Spirit descend-
ing from heaven and abiding upon Him, He it is who bap-
tizes with the Holy Spirit,' of whom John has testified, saying:
C I saw the Spirit descending from heaven as a dove and
remaining upon Him. 311 Why did the Spirit here descend like
a dove, except that you might see, except that you might know
that the dove, also, which the just Noe sent forth from the ark,
was likeness of this dove, that you might recognize the type
of the mystery?
9 Cf. Jer. 15.18.
10 Cf. John 5.7.
11 John 1.33,32.
14 SAINT AMBROSE
(25) Perhaps you may say: 'Since that was a true dove,
which was sent forth, and this One descended like a dove,
how do we say that it was a likeness in one place, and truth
in another, when according to the Greeks it is written that the
Spirit descended "in the likeness of a dove"?' But what is so
true as the Divinity, which remains always? 12 Moreover, the
creature cannot be the truth, but a likeness which is easily
destroyed and changed. At the same time the simplicity of
those who are baptized should not be in likeness but should
be true. Therefore, the Lord also says: 'Be therefore wise as
servants, and guileless as doves. 513 Rightly, then, did He
descend like a dove to admonish us that we should have the
simplicity of a dove. Moreover, we read that the likeness is to
be accepted as the truth both with regard to Christ: 'And
was found in likeness as a man, 5 and with regard to God the
Father: 'Nor have you seen His likeness/ 14
Chapter 5
(26) Is there still some reason for you to doubt, when
the Father clearly calls out to you in the Gospel, saying : 'This
is my Son in whom I am well pleased 5 ; the Son calls out,
upon whom the Holy Spirit showed Himself as a dove; the
Holy Spirit also calls out, who descended as a dove; David
calls out : 'The voice of the Lord is upon the waters, the God
of majesty has thundered, the Lord upon many waters 5 ; 1
when Scripture testifies to you that, in response to the prayers
12 Cf. Luke 322; John 1.33.
13 Matt. 10.16.
H Cf. Phil. 2.7; John 5.37.
1 Ps. 28.3.
THE MYSTERIES 15
of Jerobaal, fire came down from heaven, and, again, when
Elias prayed, fire was sent which consecrated the sacrifice. 52
(27) You should consider not the merits of persons, but
the duties of priests. And if you regard merits, just as you
consider Elias, regard, also, the merits of Peter or of Paul,
who handed down to us this mystery which they had received
from the Lord Jesus. A visible fire was sent to them that they
might believe, an invisible one works for us who believe; for
them it was as a figure, for us as a warning. Believe, then,
that the Lord Jesus is present, invoked by the prayers of priests,
who said: 'Where two or three shall be, there am I also.' 3
How much more does He deign to impart His presence there
where the Church is, where the mysteries are !
(28) You have descended then [into the water]; re-
member what you replied [to the questions], that you believe
in the Father, you believe in the Son, you believe in the Holy
Spirit. You do not have in your response: 'I believe in a
greater and a lesser and a lowest [person]. 3 But you are bound
by the same guarantee of your own voice to believe in the
Son exactly as you believe in the Father, to believe in the
Spirit exactly as you believe in the Son, with this only excep-
tion, that you confess that you must believe in the cross of
the Lord Jesus alone.
Chapter 6
(29) After this, of course, you went up to the priest.
Consider what followed. Was it not that which David says:
'Like the ointment on the head, that ran down upon the
2 Cf. Judges 6.19-21; 3 Kings 18.36-38.
3 Cf. Matt. 18.20.
16 SAINT AMBROSE
beard, the beard of Aaron.' 1 This is the ointment of which
Solomon also says: 2 'Thy name is as ointment poured out;
therefore young maidens have loved thee and drawn thee.'
How many souls renewed today have loved Thee Lord Jesus,
saying: 'Draw us after thee; let us run to the odor of thy
garments/ that they may drink in the odor of the Resurrection.
(30) Understand why this is done: Tor the eyes of a
wise man are in his head. 53 Therefore, it flows upon the beard,
that is, upon the grace of youth; therefore, upon the beard
of Aaron/ that you may become e a chosen race/ 4 sacerdotal,
precious; for we all are anointed unto the kingdom of God
and unto the priesthood with spiritual grace.
(31) You went up from the font; remember the lesson of
the Gospel. 5 For our Lord Jesus hi the Gospel washed the
feet of His disciples. When He came to Simon Peter, and
Peter said : 'Thou shalt never wash my feet,' he did not notice
the mystery, and so refused the ministry, because he believed
that the humility of the servant was being overtaxed, if he
should patiently permit the ministry of the Lord. And the
Lord answered him : 'If I do not wash your feet, you will not
have a part with me. 5 On hearing this, Peter said: 'Lord
not only my feet, but also my hands and my head.' The Lord
replied: 'He who is washed needs only to wash his feet, but
is wholly clean.'
(32) Peter was clean, but he should have washed his feet,
for he had the sin of the first man by succession, when the
serpent overthrew him and persuaded him to error. So his
feet are washed, that hereditary sins may be taken away; for
our own sins are remitted through baptism.
1 Cf. Ps. 1322.
2 Cant. 1.2,3.
3 Eccle. 2.14.
4 Cf. 1 Peter 2.9.
5 Cf. John 13.8-10.
THE MYSTERIES 17
(33) At the same time note that the mystery itself con-
sists in the ministry of humility. For He says: 'If I have
washed your feet, I the Lord and Master/ how much more
c ought you also to wash one another's feet. 36 For since the
very Author of salvation has redeemed us through obedience,
how much more ought we, His servants, to offer the service
of humility and obedience.
Chapter 7
(34) After this you received white garments as a sign
that you had put off the covering of sins, and had put on the
chaste robes of innocence, of which the prophet said : 'Sprinkle
me with hyssop and I shall be cleanjsed, wash me and I shall
be whiter than snow.' 1 For he who is baptized is seen to have
been cleansed both according to the law and according to
the Gospel; according to the law, because Moses sprinkled
the blood of a lamb with a bunch of hyssop; 2 according to
the Gospel, because the garments of Christ were white as
snow, 3 when in the Gospel He showed the glory of His Resur-
rection. He whose sin is forgiven is made whiter than snow;
and so the Lord said through Isaias: 'If your sins be as
scarlet, I shall make them white as snow. 34
( 35 ) The Church, having assumed these vestments through
the laver of regeneration, says in the Canticles: 5 I am black
but beautiful, O ye daughters of Jerusalem, 3 black through the
6 Cf. John 13.14.
1 Ps. 50.9.
2 Cf. Exod. 12.22.
3 Cf. Matt. 17.2.
4 Isa. 1.18.
5 Cant. 1.4; 8.5.
18 SAINT AMBROSE
frailty of human condition, beautiful through grace; black,
because I am made up of sinners, beautiful by the sacrament
of faith. Perceiving these vestments, the daughters of Jeru-
salem in amazement say: 'Who is this that cometh up made
white? 3 She was black; how was she suddenly made white?
(36) For the angels also doubted, when Christ rose again;
the powers of heaven when they saw doubted that flesh was
coming up into heaven. Finally they said: 'Who is this king
of glory?' And when some said : 'Lift up the gates, ye princes,
and be ye lifted up, ye everlasting gates, and the king of glory
will come in/ others doubted, saying: 'Who is this king of
glory? 36 In Isaias, also, you have it that the powers of the
heavens doubted and said: 'Who is this that cometh from
Edom, the redness of his garments from Bosra, beautiful in
his white robe? 37
(37) Christ, moreover, on seeing His Church in white
vestments for whom He himself, as you have it in the book
of Zacharias the Prophet, had put on 'filthy garments' 8 that
is, a soul pure and washed by the laver of regeneration, says :
'Behold, thou art fair, my love, behold thou art fair, thy eyes
are as a dove's,' 9 in whose likeness the Holy Spirit descended
from heaven. Beautiful are the eyes, because, as we said
above, He descended as a dove.
(38) And below: 'Thy teeth are as flocks of sheep, that
are shorn, which came up from the washing, all with twins,
and there is none barren among them; thy lips are as a
scarlet lace.' 10 No ordinary praise is this, first by the pleasing
comparison with the shorn sheep; for we know that goats feed
6 a. Ps. 23.7,8,7.
7 Isa. 63.1.
8 Zach. 3.3.
9 Cant. 4.1.
10 Cf. Cant. 43,3.
THE MYSTERIES 19
in high places without danger and securely take food in steep
places; then, when they are shorn, are relieved of the super-
fluous. The Church is compared to a flock of these, having
within herself the many virtues of souls, that put aside through
the laver superfluous sins, that offer to Christ the mystic faith
and the moral grace, that speak of the cross of the Lord Jesus.
(39) In these the Church is beautiful. Therefore, God the
Word says to her: 'Thou art all fair, my love, and there is
not a spot in thee/ because sin has been washed away; 'Come
hither from Libarjus, my spouse, come hither from Libanus;
from the beginning of faith thou shalt pass over and pass
on,' 11 because, renouncing the world, she passed over temporal
things and passed on to Christ. And again God the Word says
to her: 'Why art thou made beautiful and sweet, O love, in
thy delights? Thy stature has become like the palm, and thy
breasts as clusters of grapes. 312
(40) And the Church answers Him: 'Who shall give thee
to me, my brother, sucking the breasts of my mother? I shall
find thee without and shall kiss thee, and no one shall despise
me. I shall take hold of thee and bring thee into my mother's
house, and into the secret place of her who conceived me. You
will teach me.' 13 Do you see how, delighted with the gift of
grace she desires to attain to the interior mysteries and to
consecrate all her affections to Christ? She still seeks, she
still rouses His love and asks that it be roused for her by the
daughters of Jerusalem, by whose grace, that is, the grace
of faithful souls, she desires that her spouse be provoked to a
richer love for her.
(41) Therefore, the Lord Jesus himself, invited by the
11 Cant. 4.7; cf. 4.1,8.
12 Cant. 7.6,7.
13 Cant. 8.1,2.
20 SAINT AMBROSE
zeal of such great love, by the beauty of elegance and grace,
because now no sins of defilement were among the baptized,
says to the Church: Tut me as a seal upon thy heart as a
sign upon thy arm/ 14 that is, Thou art elegant, my beloved,
thou art all fair, nothing is lacking to thee. Place me as a seal
upon thy heart, 5 that thy faith may shine with the fulness of
the sacrament. Let your works also shine and bring forth the
image of God, according to whose image you were made.
Let not your love be diminished by any persecution, a love
which many waters, cannot shut off, nor rivers overflow.'
(42) So recall that you have received a spiritual seal,
'the spirit of wisdom and of understanding, the spirit of
counsel and of fortitude, the spirit of knowledge and of piety,
the spirit of holy fear/ 15 and preserve what you have received.
God the Father sealed you; Christ the Lord confirmed you,
and gave a pledge, the Spirit, in your hearts, as you have
learned in the lesson of the Apostle. 16
Chapter 8
(43) The cleansed people, rich in these insignia, hasten
to the altar of Christ, saying: 'And I shall go unto the altar
of God who gives joy to my youth.' 1 For the people, having
put aside the defilements of ancient error, renewed in the
youth of an eagle, hasten to approach that heavenly banquet.
14 Cf. Cant. 8.6.
15 Cf. Isa, 11.2-3.
16 Cf. 2 Cor. 5.5. In the early Church, just as in the Eastern Church
today, confirmation was given immediately after baptism. The refer-
ence here seems to be to confirmation.
1 Cf. Ps. 42.4.
THE MYSTERIES 21
They come, therefore, and, seeing the sacred altar arranged,
exclaim saying: 'Thou hast prepared a table in my sight.'
David introduces these people as speaking when he says:
'The Lord feeds me and I shall lack nothing; in a place of
good feeding there he placed me; he led me beside the water
of refreshment.' And below: Tor though I should walk in
the midst of the shadow of death, I shall fear no evil, for thou
art with me. Thy rod and thy staff these have comforted me.
Thou doest prepare a table in my sight, against those who
trouble me. Thou hast anointed my head with oil, and thy
cup inebriating me is wonderful.' 2
(44) Now let us consider this, lest anyone perchance see-
ing the visible since the things that are invisible are not
seen and cannot be comprehended by human eyes may by
chance say: Tor the Jews God rained manna; He rained
quail, 3 but for this His Church well-beloved by Him, there
are these things which He has prepared, concerning which it
has been said: "That eye has not seen nor ear heard, nor has
it entered into the heart of man what things God has pre-
pared for those who love Him." ' 4 Therefore, lest anyone say
this, we wish with the highest zeal to prove that both the
sacraments of the Church are more ancient than those of the
synagogue and more excellent than manna is.
(45) The lesson from Genesis, which has been read,
teaches them to be more ancient. For the synagogue took its
beginning from the law of Moses, but Abraham was far
earlier. After he had conquered his enemies and had received
2 Cf. Ps. 22.1-5. The baptistery was apart from the church. Here the
newly 'enlightened* were baptized and confirmed, after which they
were led in solemn procession into the church to attend the celeb-
ration of the mysteries and to receive their first Communion.
3 Cf. Exod. 16.13.
4 1 Cor. 2.9.
22 SAINT AMBROSE
back his own nephew, when he was enjoying victory, then
Melchisedech met him and brought forth those things, which
Abraham venerated and received. 5 Abraham did not bring
them forth, but Melchisedech, who is introduced 'without
father, without mother, having neither beginning of days nor
end, but like to the Son of God,' of whom Paul says to the
Hebrews: 'He continues a priest for ever/ 6 who in the Latin
version is called King of justice, King of peace.
(46) Do you not recognize who this is? Can a man be
a king of justice, when he himself is scarcely just; can he be
a king of peace, when he can scarcely be peaceable? 'With-
out a mother' according to Divinity, because He was begotten
of God the Father, of one substance with the Father; 'with-
out a father 3 according to the Incarnation, because He was
born of the Virgin, 'having neither beginning nor end, 3 for
He himself is 'the beginning and the end' of all things, c the
first and the last. 3 Therefore, the sacrament which you have
received is not a gift of man but of God, brought forth by
Him who blessed Abraham, the father of faith, him whose
grace and deeds you admire.
(47) It has been proven that the sacraments of the Church
are more ancient; now realize that they are more powerful.
In very fact it is a marvelous thing that God rained manna
on the fathers, and they were fed by daily nourishment from
heaven. Therefore, it is said: 'Man has eaten the bread of
angels/ 7 But yet all those who ate that bread died in the
desert, but this food which you receive, this 'living bread,
which came down from heaven,' furnishes the substance of
5 Gen. 14 14-18.
6 Heb. 7.3.
7 Ps. 77 25.
THE MYSTERIES 23
eternal life, and whoever eats this bread e will not die forever' ;
for it is the body of Christ. 8
(48) Consider now whether the bread of angels is more
excellent or the flesh of Christ, which indeed is the body of
life. That manna was from heaven, this is above the heavens;
that was of heaven, this of the Lord of the heavens; that was
subject to corruption, if it were kept for a second day, this
is foreign to every corruption, because whosoever shall taste
in a holy manner shall not be able to feel corruption. For
them water flowed from the rock, for you blood [flowed] from
Christ; water satisfied them for the hour, blood satiates you
for eternity. The Jew drinks and is thirsty; when you drink,
you will not be able to be thirsty; that was in a shadow, this
in truth.
(49) If that which you admire is a shadow, how great
is that whose shadow you admire? Hear that what came to
pass among the fathers is a shadow. It is said: Tor they
drank of the rock that followed, and the rock was Christ;
but with many of them God was not well pleased; for they
were laid low in the desert. Now these things came to pass
in a figure for us.' 9 You recognize the more excellent things;
for the light is more powerful than the shade, truth than
figure, the body of its author than manna from heaven.
Chapter 9
(50) Perhaps you may say: 'I see something else; how
do you tell me that I receive the Body of Christ? 5 This still
remains for us to prove. Therefore, we make use of examples
8 Cf. John 6.49-58.
9 1 Cor. 10.4-6.
24 SAINT AMBROSE
great enough to prove that this is not what nature formed
but what benediction consecrated, and that the power of
benediction is greater than that of nature, because even nature
itself is changed by benediction.
(51) Moses held a rod; he cast it down and it became
a serpent; again, he took hold of the tail of the serpent and
it returned to the nature of a rod. You see then that by the
grace of the Prophet the nature of the serpent and that of
the rod were interchanged twice. The rivers of Egypt were
flowing with a pure stream of water; suddenly, from the veins
of the springs blood began to burst forth; there was no drink-
ing water in the rivers. Again at the prayer of the Prophet
the blood of the rivers ceased; the nature of the waters re-
turned. The people of the Hebrews were hemmed in on all
sides, shut off on the one side by the Egyptians, enclosed on
the other by the sea. Moses raised his rod, the water divided
and hardened like walls, and a way for travel appeared be-
tween the waters. 1 The Jordan turning back contrary to nature
returned to the source of its stream. Is it not clear that the
nature of the waters of the sea and of the course of the
river was changed? 2 The people of the fathers were thirsty;
Moses touched the rock; and water flowed forth from the
rock. Did not grace work contrary to nature for the rock to
throw forth water which its nature did not have : 3 The Mara
was a very bitter stream, so that the people, although thirsty,
were unable to drink it. Moses threw a piece of wood into the
water, and the nature of the waters laid aside its bitterness,
which grace when suddenly infused tempered. 4 In the time
of Eliseus the Prophet, one of the sons of the prophets lost
1 Cf. Exod. 4.1-4; 7.19-21; 14.21-22
2 Cf. Josue 3.16.
3 Cf. Exod. 17.5-6.
4 Cf. Exod. 15.22-25.
THE MYSTERIES 25
the head of his axe, and it sank immediately. He who had
lost his axe sought the help of Eliseus; Eliseus also threw
a piece of wood into the water, and the axe floated. 5 Surely
we realize that this also happened contrary to nature, for the
substance of iron is heavier than the liquid of waters.
(52) So we notice that grace is capable of accomplishing
more than is nature, and yet thus far we have mentioned
only the benediction of a prophet. But if the benediction of
man had such power as to change nature, what do we say
of divine consecration itself, in which the very words of our
Lord and Saviour function? For that sacrament, which you
receive, is effected by the words of Christ. But if the words
of Elias had such power as to call down fire from heaven,
will not the words of Christ have power enough to change
the nature of the elements? You have read about the works of
the world: 'that He spoke and they were done; He com-
manded and they were created/ 6 So, cannot the words of
Christ, which were able to make what was not out of nothing,
change those things that are into the things that were not?
For it is not of less importance to give things new natures
than to change natures.
(53 ) But why do we use arguments? Let us use His own ex-
amples, and by the mysteries of the Incarnation let us establish
the truth of the mysteries. Did the process of nature precede
when the Lord Jesus was born of Mary? If we seek the usual
course, a woman after mingling with a man usually conceives.
It is clear then that the Virgin conceived contrary to the
course of nature. And this body which we make is from the
Virgin. Why do you seek here the course of nature in the body
of Christ, when the Lord Jesus himself was born of the
5 Cf. 3 Kings 18.36-38.
6 Cf. Ps. 148.5
26 SAINT AMBROSE
Virgin contrary to nature? Surely it is the true flesh of Christ,
which was crucified, which was buried; therefore it is truly
the sacrament of that flesh.
(54) The Lord Jesus himself declares: This is my body.' 7
Before the benediction of the heavenly words another species
is mentioned; after the consecration the body is signified. He
Himself speaks of His blood. Before the consecration it is
mentioned as something else ; after the consecration it is called
blood. And you say 'Amen/ that is, 'It is true. 5 What the
mouth speaks, let the mind within confess; what words utter,
let the heart fed.
(55) Christ then feeds His Church on these sacraments,
by which the substance of the soul is made strong, and, seeing
the continuous advancement of her grace, rightly says to her :
{ How beautiful thy breasts have become, my sister, my spouse,
how beautiful they have become from wine, and the odor of
thy garments as the odor of Libanus. A garden enclosed is
my sister, my spouse, a garden enclosed, a fountain sealed.' 8
By this he signifies that the mystery should remain sealed with
you, lest it be violated by the works of an evil life and by the
adulteration of chastity; lest it be divulged to whom it is not
fitting; lest it be spread abroad among infidels by garrulous
conversation. So the custody of your faith should be good,
that the integrity of your life and silence may continue un-
defiled.
(56) Therefore, the Church also, preserving the depth
of the heavenly mysteries, hurls back the severe storms of the
winds, and invites the sweetness of blooming grace ; and know-
ing that her garden cannot displease Christ, she calls to the
Bridegroom, saying: 'Arise, O northwind, and come, O south-
7 Matt. 26.26: Mark 14.22; Luke 22.19; 1 Cor. 11.24.
8 Cf. Cant. 4.10-12.
THE- MYSTERIES 27
wind, blow through my garden and let my ointments flow
down. Let my brother go down into his garden and eat the
fruit of his apple-trees.' 9 For it has good trees and fruitful,
which have touched their roots in the water of the sacred
fountain 10 and have burst forth into good fruits with a growth
of new richness, so as not to be cut now by the axe of the
Prophet, but to abound with the fruitfulness of the Gospel.
(57) Finally, the Lord also, delighted with their fertility,
replies: I have entered into my garden, my sister, my spouse.
I have gathered my myrrh with my spices; I have eaten my
food with my honey; I have drunk my drink with my milk/ 11
Understand, faithful one, why I have said 'food' and 'drink. 5
This, however, is not doubtful, that in us He himself eats and
drinks, just as in us you read that He says that He is in prison.
(58) Therefore, the Church also, seeing so much grace,
urges her sons, urges her neighbors to come together to the
sacraments, saying: Eat, my neighbors, and drink and be
inebriated, my brethren.' 12 What we eat, what we drink, the
Holy Spirit expresses to you elsewhere, saying: 'Taste and see
that the Lord is sweet: Blessed is the man who trusts in
Him.' 13 Christ is in that sacrament, because the body is
Christ's. So the food is not corporeal but spiritual. Therefore
the Apostle also says of its type: 'Our fathers ate the spiritual
food and drank the spiritual drink,' 14 for the body of God
is a spiritual body; the body of Christ is the body of the
Divine Spirit, for the Spirit is Christ, as we read : 'The Spirit
before our face is Christ the Lord.' 15 And in the Epistles of
9 Cf. Cant. 416-51.
10 Cf. Vergil, Georgics 4.32.
II Cf. Cant. 5.1.
12 Ibid.
13 Cf. Ps. 33.9.
14 Cf. 1 Cor. 10.3.
15 Cf. Lara. 4.20.
28 SAINT AMBROSE
Peter we have: 'And Christ has died for you.' 16 Finally, that
food strengthens our heart, and that drink 'rejoices the heart
of man/ 17 as the Prophet has recalled.
(59) Thus, then, having obtained everything, let us know
that we have been regenerated. Let us not say: 'How were
we regenerated? We have not entered into the womb of our
mother and been born again? I do not recognize the course
of nature? 7 But no order of nature is here, where there is
the excellence of grace. Finally the course of nature does not
always produce generation; we confess that Christ the Lord
was conceived of a Virgin and we deny the order of nature.
For Mary did not conceive of man, but received of the Holy
Spirit in her womb, as Matthew says: 'She was found with
child of the Holy Spirit/ 18 If, then, the Holy Spirit coming
upon the Virgin effected conception, and effected the work of
generation, surely there must be no doubt that the Spirit,
coming upon the Font, or upon those who obtain baptism,
effects the truth of regeneration.
16 Cf. 1 Peter 2.21.
17 Cf. Ps. 103.15.
18 Matt. 1.18.
INTRODUCTION
JHE THREE BOOKS of The Holy Spirit are a sequel to
The Faith, and the two works are sometimes con-
sidered as one under the title of The Trinity. How-
ever, the two are definitely distinct works. The Faith was
written in 378, and it was sometime after this that Emperor
Gratian wrote to Ambrose requesting that he write some-
thing on the Holy Spirit. In reply, Ambrose asked for time
to consider the matter. In the meantime also, Ambrose in
380 attended a council held by Damasus hi Rome, where the
chief topic of discussion was the orthodox faith concerning
the Spirit. At this council also the heresy of the Macedonians,
the so-called 'Contenders against the Spirit,' was condemned.
Finally, probably in April, 381, Ambrose published his work
in three books on the Holy Spirit.
The Holy Spirit is an attack on the Macedonians, who
were so called after Macedonius, the semi-Arian bishop of
Constantinople whose doctrine on the Holy Spirit they fol-
lowed. Macedonius taught that the Holy Spirit 'had no claim
to the divine honors which were attributed to the Son, being
but a minister and a servant, as the holy angels may without
31
32 SAINT AMBROSE
offence be called. 51 With regard to the Second Person of the
Trinity, the Macedonians might or might not be Arians.
In The Holy Spirit, St. Ambrose, who knew Greek very
well, drew on such Greek sources as St. Basil, Didymus, and
others. The Greek East had already been obliged to face this
heresy and thus had accumulated a rather extensive literature
on the subject. It was natural, therefore, for Ambrose to make
use of it.
St. Jerome, however, took a dim view of St. Ambrose as a
literary artist. In his work on famous men (124), Jerome
says: 'Ambrose, Bishop of Milan, is writing to the present
day. Of whom, since he is alive, I will reserve my judgment,
lest I be blamed either for flattery or for speaking the truth!'
St. Ambrose and his Holy Spirit are undoubtedly the author
and work severely criticized by St. Jerome as quoted by
Rufinus in his Apology, 2 where he compares St. Ambrose
with a daw decked in another bird's plumage, and charges
Ambrose with writing 'bad things in Latin taken from good
things in Greek. 5 He characterized the book itself as 'flaccid
and spiritless, sleek and pretty, decorated with purple patches,
but defective in its logic, and lacking that restrained and
manly force which compels the assent of the reader even
against his will. 3
St. Jerome is, of course, most unreasonably severe. Rufinus
strongly defended St. Ambrose, saying : 'The saintly Ambrose
wrote his book on the Holy Spirit not in words only but with
his own blood, for he offered his life blood to his persecutors,
and shed it within himself, though God preserved his life
for future labors/ Finally, St. Augustine's testimony is most
worthy of note. He says: 'St. Ambrose, when treating of the
1 Sozomen, H.E. 4.27; Cf. Socrates, H.E. 2.45,
2 ApoL adv. Hieron. 2.23-25.
THE HOLY SPIRIT 33
deep subject of the Holy Spirit, and showing that He is equal
with the Father and the Son, makes use of a simple style of
discourse; inasmuch as his subject required not the embellish-
ments of language, but proofs to move the minds of his
readers. 33
An objective and impartial evaluation of St. Ambrose's
work on the Holy Spirit will show that, while he borrowed
extensively from his Greek sources, he did so with genuine
discrimination. He not only selected his material carefully, but
changed the order and arrangement to suit his purpose, and
at times added much material of his own. To be sure, his
logic may be regarded as less cogent than that of Didymus,
and he is guilty of redundancies and other stylistic faults, but,
as Dudden says, 'the treatise furnishes a clear, straightforward
statement of the Catholic doctrine of the Holy Spirit, and is
peculiarly important as the first attempt made in the West
to deal systematically and exhaustively with this great topic/ 4
3 Christian Doctrine 4.21.
4 St. Ambrose, His Life and Times 198.
THE HOLY SPIRIT
BOOK I
Prologue
| HEN JEROBAAL_, AS WE READ,, was beating out the
harvest of wheat with a rod under an oak tree, 1
he received a message from God to free the people
of God from the power of strangers. Nor is it any wonder
that he was chosen for grace, since already then, being estab-
lished under the shadow of the holy cross and of the adorable
wisdom in the predestined mystery of the future Incarnation,
he was producing perceptible grains of rich corn from their
hiding places, and was separating the elect of the saints from
the sweepings of the empty chaff. For these elect, disciplined
by the rod of truth, laying aside the superfluities of the old
man together with his actions, are thus gathered in the
Church as in a wine-press; for the Church is the wine-press
1 Cf. Judges 6.11; also, ibid. 6,32: 'From that day Gedeon was called
Jerobaal, because Joas had said: Let Baal revenge himself on him that
hath cast down his altar.'
35
36 SAINT AMBROSE
of the eternal fountain, in which the fruit of the heavenly
vine overflows.
(2) And Gedeon, moved by this message, when he heard
that, although thousands of people failed, the Lord would
save his people from the enemy by one man, 2 offered the
young of goats, according to the precept of the angel, and
placed unleavened bread upon the rock, and covered them
with broth, and, as soon as the angel of God touched these
with the tip of the rod which he was carrying, fire burst forth
from the rock; and so the sacrifice which was being offered
was consumed. 3 By this sign it seems to have been declared
that the rock possessed the figure of the body of Christ, be-
cause it is written: 'And they drank of the spiritual rock
that followed them; and the rock was Christ.' 4 This surely
referred not to His divinity but to His flesh, which flowed
over the hearts of the thirsting people with the perpetual
stream of His blood.
(3 ) Already at that time then it was declared in a mystery
that the Lord Jesus in His flesh, when crucified, would destroy
not only the sins of the doers but also the desires of souls. For
the flesh of the kid is referred to the fault of the deed, the
broth to the enticements of desires, as it is written: Tor the
people burned with excessive desire, and said: Who shall
give us flesh to eat 7 ? 5 That the angel put forth the rod, and
touched the rock, from which fire came forth, 6 shows that
the flesh of the Lord, filled with the Divine Spirit, would
burn away all the sins of mankind. Therefore, the Lord also
says: I am come to send fire on the earth.' 7
2 Cf. Judges 6.14.
3 Cf. Judges 6.19-21,
4 1 Cor. 10.4.
5 Num. 11.4.
6 Judges 6.21.
7 Luke 12.49.
THE HOLY SPIRIT 37
(4) So the man who is learned and has foreknowledge of
the future observes the heavenly mysteries, and therefore,
according to the message from God, slew a bullock destined
by his father for the idols, and he himself sacrificed another
bullock of seven years to God. 8 By doing this he revealed
very manifestly that after the coming of the Lord all the
sacrifices of the Gentiles are to be abolished, and only the
sacrifice of the Lord's passion is to be offered to God for the
redemption of the people. For that bullock was in figure
Christ, in whom, as Isaias said, 9 dwelt the fullness of the
seven spiritual virtues. This bullock Abraham also offered
when he saw the day of the Lord and was glad. 10 He it is
who was offered now in the figure of a kid, now in that of
a sheep, now in that of a bullock. Of a kid, because He is
a sacrifice for sins; of a sheep, because He is a willing offering;
of a bullock, because He is a victim without stain.
(5) Holy Gedeon then foresaw the mystery. Then he
selected three hundred for battle that he might show that
not by the number of the multitude but by the sacrament of
the cross was the world to be freed from the attack of more
serious enemies. And yet, although he was brave and faithful,
he asked of the Lord still fuller proofs of future victory,
saying: 'If thou wilt save Israel by my hand, as thou hast
said O Lord, behold, I put this fleece of wool on the floor;
if there be dew on the fleece, and it be dry on all the ground,
I shall know that by my hand, as thou hast said, thou wilt
deliver Israel. And it was so.' But afterwards he added that
dew should again flow forth upon the whole earth, and that
dryness be on the wool. 11
8 Cf. Judges 6.25.
9 Cf. Isa. 11.2.
10 Cf. John 8.56.
II Cf. Judges 7.6; 6.36-38.
38 SAINT AMBROSE
(6) Someone asks, perchance, whether he does not seem
to be as it were incredulous, who, although informed by many
proofs, asked for still more. But how can he seem to have
asked in doubt and uncertainty who was speaking mysteries?
He was not then in doubt but careful less we be in doubt.
For how could he be in doubt whose prayer was effective?
Moreover, how could he have approached battle without
anxiety, if he had not understood the message from God; for
the dew on the fleece was the faith among the Jews, because
the words of God descended like dew. 12
(7) Therefore, when the whole world became withered
by the unfruitful heat of Gentile superstition, then was that
dew of heavenly visitation upon the fleece. But after the lost
sheep of the house of Israel 13 (from whom I think that the
figure of the Jewish fleece was foreshadowed), after those
sheep, I say, refused the fountain of living water, 14 the dew
of the moistening faith dried up in the breasts of the Jews,
and that divine fountain turned away its course into the hearts
of the Gentiles. Hence it is that now the whole world is
moistened by the dew of faith, but the Jews indeed have lost
their prophets and counselors.
(8) And it is no wonder that they undergo the dryness
of unbelief, whom the Lord deprived of the fertility of the
prophetic shower, saying: 'I shall command my clouds not
to rain upon that vineyard, 515 For there is the salutary rain
of the prophetic cloud, as David also has said : 'He shall come
down like rain upon the fleece and as showers falling gently
upon the earth.' 16 This rain the divine Scriptures promised
12 Cf. Deut. 32.2.
13 Cf. Matt. 15.24.
14 Cf. Jer. 2.13.
15 Cf. Isa. 5.6.
16 Ps. 71.6.
THE HOLY SPIRIT 39
us for the whole world to water the earth with the divine
dew of the Spirit at the coming of the Lord and Saviour.
So now the Lord has come, the rain also has come, the Lord
has come bringing with Him the heavenly drops; and so
now we drink, who before were thirsty, and we drink that
divine Spirit with an interior draught.
(9) So holy Gedeon foresaw this, that the nations of the
gentiles also were about to drink of the true and spiritual
dew by the reception of the faith, and so he inquired more
diligently; for the caution of the saints is necessary, since
indeed Josue, the son of Nun, also asked, when he saw the
leader of the heavenly host: 'Art thou one of ours or of
our adversaries?' 17 lest perchance he might be deceived by
some tricks of the adversary.
(10) Yet not without significance is the fact that he placed
the fleece neither in a field nor in a meadow, but placed it
in a threshing floor : Tor the harvest is great, but the laborers
are few, 318 because through faith in the Lord there was to
be a harvest fruitful in virtues.
(11) Nor was this without significance, that he dried the
fleece of the Jews, and poured its dew into a basin, so that
it was filled with water, yet he himself did not wash his feet
with that water. 19 The prerogative of so great a mystery
was due another. He was being awaited who alone could
wash away the squalor of all. Gedeon was not so great as
to claim this mystery for himself. For not Gedeon but 'the Son
of man came not to be ministered unto but to minister. 320
And so let us learn in whom these mysteries are seen to be
fulfilled. Not in holy Jerobaal, for they were still beginnings.
17 Jos. 5.13.
18 Luke 10.2.
19 Cf. Judges 6.39,40.
20 Matt. 20.28.
40 SAINT AMBROSE
Therefore, the Gentiles were conquered, for the dryness was
still upon the Gentiles; therefore, Israel conquered, because
the dew then remained on the fleece.
(12) Let us come to the Gospel of God. I find the Lord
divesting Himself of His garments, and girding Himself with
a towel, pouring water into a basin, washing the feet of His
disciples. 21 This water was that heavenly dew; this was
prophesied: thai the Lord Jesus would wash the feet of His
disciples with that heavenly dew. And now let the feet of
our souls be extended. The Lord Jesus wishes to wash our
feet also, for not to Peter alone but to each one of the
faithful does He say: c lf I wash not thy feet, thou shalt have
no part with me/ 22
(13) Come, therefore, O Lord Jesus, divest Yourself of
Your garments which You have put on for my sake. Be You
naked, that You may clothe us with your mercy. Gird Your-
self with a towel for our sakes, that You may gird us with
Your gift of immortality. Pour water into the basin; wash
not only our feet but also the head, and not only the foot-
prints of the body, but also of the mind. I wish to put off
all the filth of our frailty, so that I, too, may say: 'I have
put off my garment, how shall I put it on? I have washed
my feet, how shall I defile them? 523
(14) How great is that majesty! As a servant, You wash
the feet of Your disciples, as God You pour dew from heaven.
Not only do you wash the feet, but You also invite us to
recline with You, and You exhort us by the example of Your
graciousness saying: 'You call me Master, and Lord; and you
say well; for so I am. If I then, being Lord and Master,
21 Cf. John 13.4,5.
22 Cf. John 13.8.
23 Cant. 5.3.
THE HOLY SPIRIT 41
have washed your feet; you also ought to wash one another's
feet. 324
(15) I also, then, wish to wash the feet of my brethren;
I wish to fulfil the mandate of the Lord; I do not wish to
be ashamed of myself nor to disdain what He Himself did
first. Good is the mystery of humility, because, while I wash
the filth of others, I wash away my own. But not all were
able to drink in this mystery. Indeed, Abraham also wished
to wash feet, but because of a feeling of hospitality. 25 Gedeon,
too, wished to wash the feet of the angel of the Lord who
appeared to him; 26 but he wished to do this to one; he
wished to do it as one who was offering obedience, not as
one who was offering fellowship. This is a great mystery,
which no one knows. Then He said to Peter: 'What I do
thou knowest not now; but thou shalt know hereafter. 527 This,
I say, is a divine mystery, which even they who have washed
will need. It is not then the simple water of a heavenly
mystery, by which we succeed in deserving to have a part
with Christ.
(16) There is also a kind of water which we pour into
the basin of our soul, water from the fleece and from the
Book of Judges, water from the Book of Psalms. 28 The water
is the dew of the heavenly message. Therefore, Lord Jesus,
let this water come into my soul, into my flesh, that by the
moisture of this rain the valleys of our minds and the fields
of our inmost heart may grow green. 29 Let Your drops come
upon me, besprinkling grace and immortality. Wash the
steps of my mind, that I may not sin again. Wash off the heel
24 John 13.13,14.
25 Cf. Gen. 18.4.
26 This reference cannot be identified.
27 John 13.7.
28 Cf. Ps. 22.2.
29 Cf. Ps. 71.6.
42 SAINT AMBROSE
of my spirit, 30 that I may be able to abolish the curse, that
I may not feel the bite of the serpent on my inner foot, 31 but,
as You Yourself have ordered Your followers that I may
have the power with uninjured foot to tread upon the serpents
and scorpions. 32 You have redeemed the world; redeem the
soul of one sinner.
(17) This is the special prerogative of Your compassion,
by which You have redeemed the world through individuals.
Elias was sent to one widow, Eliseus cleansed one; 33 You,
O Lord Jesus, have today cleansed a thousand here for us.
How many in the city of Rome, how many in Alexandria,
how many in Antioch, how many also in Constantinople!
For Constantinople also has now received the word of God,
and has received the evident proofs of Your judgment. For
as long as she cherished the poisons of the Allans shut up in
her vitals, disturbed by wars with neighbors, her walls re-
echoed with the arms of the enemy. But as soon as she
rejected those alien from the faith, she saw the enemy him-
self, the judge of kings, whom she was always accustomed
to fear, surrender; she received him as a suppliant; she
buried him when he died; she possesses him entombed. 34
How many then also have you cleansed at Constantinople,
how many finally today in the whole world.
(18) Damasus did not cleanse; Peter did not cleanse;
Ambrose did not cleanse; Gregory did not cleanse; 35 for ours
30 Cf. Gen. 3.15.
31 That is, the soul.
32 Cf. Luke 10.19.
33 Ci 3 Kings 17.9; 4 Kings 5.14.
34 Athanaricus, king or judex (judge) of the West Goths in Dacia.
Emperor Valens defeated him in 369.
35 Damasus of Rome, Peter of Alexandria (the news of whose death had
probably not yet reached Milan) , Gregory of Constantinople, and
Ambrose of Milan.
THE HOLY SPIRIT 43
are the services, but Yours are the sacraments. For it is not
D human power to confer the divine; but it is Your gift,
O Lord, and the Father's, who spoke through the Prophets,
saying: C I will pour out my spirit upon all flesh; and your
sons and their daughters shall prophesy.' 36 This is the heavenly
dew in figure; these those free rains, as we read: c God sep-
arating free rain for His inheritance. 37 For the Holy Spirit
is not subject to a foreign power or law, but is arbiter of His
own freedom, dividing all things according to the authority
of His own will, as we read, to each one, as He wills. 38
Chapter 1
(19) So the Holy Spirit is not in the midst of all, but
above all things. For, since, most merciful Emperor, you have
been so fully instructed about the Son of God that you
yourself may now teach, I shall not put you off any longer
since you desire and demand to hear more explicitly about
Him, 1 especially since you lately showed that you were so
pleased by such an assertion that without any urging you
ordered the Basilica to be restored to the Church.
(20) So, then, we hold the grace of your faith and the
reward of ours; for we cannot say otherwise than that this
grace was of the Holy Spirit, that, while all were unaware of
it, you suddenly returned the Basilica. This, I say, is the gift,
this the work of the Holy Spirit, who indeed was then preached
by us, but was operating in you.
(21) Nor do I deplore the losses of the earlier time, since
36 Joel 2.28.
37 Cf. Ps. 97.10.
38 Cf. 1 Cor. 12.10.
I The Holy Spirit.
44 SAINT AMBROSE
that sequestration of the Basilica brought a kind of interest
on a loan. For you sequestrated the Basilica that you might
give proof of faith. Thus your piety fulfilled its purpose, which
so sequestrated as to prove, and so proved as to restore. I
have not lost the fruit, and I hold your judgment, and it
has been made clear to all that in a kind of diversity of action
you have never had a diversity of opinion. It has been made
clear to all, I say, that when you sequestrated it had not
been your deed, and that it was your deed when you restored.
(22) First, then, let us begin with the matters of less
importance, that our treatise may ascend by certain steps,
as it were, so that those who do not bear the faith may be
influenced at least by reason. For they can say in the begin-
ning: 'We do not say that the Spirit serves. 3 But when they
say that Christ serves, how can they deny this with respect
to the Spirit? But if they agree that Christ was in the form
of a servant according to flesh, it is meet and fitting. So if
according to His divinity Christ does not serve, the Spirit also
does not serve. But if the Spirit does not serve, but all things
serve, then above all things is the Spirit, who does not serve
as all things do.
(23) Now this very matter which we have mentioned,
let us establish by evidence. The beginning of the discussion
is that all things serve. Moreover, it is clear that all things
serve, since it is written: C A11 things serve thee.' 2 The Spirit
said this through the Prophet. He did not say: 'We serve'
but 'they serve you/ that you might believe that He himself
is excepted from serving. Therefore, since all things serve,
and the Spirit does not serve, surely the Holy Spirit is not
among all things.
2 Ps. 118.91.
THE HOLY SPIRIT 45
(24) For if we say that the Holy Spirit is among all
things, surely when we read that 'the Spirit searcheth the
profound things of God/ 3 we deny that God the Father is
above all things. For since the Spirit is from God, and is the
Spirit of His mouth, how can we say that the Holy Spirit
is among all things, when God is above all things, whose is
the Spirit, certainly possessing full perfection and perfect
power?
(25) But lest they think that the Apostle erred, let them
accept whom he has followed as the authority of this belief.
For the Lord in the Gospel said: 'When the Paraclete shall
come, whom I will send you from the Father, the Spirit of
truth, who proceedeth from the Father, he shall give testimony
of me.' 4 So the Holy Spirit proceeds from the Father, and
bears witness of the Son. A witness, both faithful and true,
bears witness also of the Father, than whom nothing is more
full for the expression of the divine majesty, nothing more
clear regarding the unity of divine power, since the Spirit
knows the same as the Son, who is the witness and the
inseparable sharer of the Father's secrets.
(26) And so He excluded the society and the multitude
of the creatures from the knowledge of God, but by not
excluding the Holy Spirit He showed that He is not an asso-
ciate of creatures. Thus that, too, which is read in the Gospel,
'No man hath seen God at any time; the only begotten Son
who is in the bosom of the Father, he hath declared Him/ 5
pertains to the exclusion of the Holy Spirit. How has He not
seen God who searcheth even the profound things of God?
How has He not seen God who knows the things that are of
3 1 Cor. 2.10.
4 John 15.26.
5 John 1.18.
46 SAINT AMBROSE
God.' 6 How has He not seen God who is of God? So, since
it is laid down that c no man hath seen God at any time/
but the Spirit has seen Him, surely the Spirit is excepted. He,
then, is above all things who is excepted from all things.
Chapter 2
(27) Holy Emperor, the reason seems to be full of piety,
but it does not seem so to the impious. Notice, then, what they
labor to do. For the heretics are accustomed to say that the
Holy Spirit is to be numbered among all things for this reason,
because it is written of the Son of God: 'All things were
made through Him. 31
(28) How badly is the deliberation confused which does
not cling to the truth and is involved in a distorted order of
statements! For this, then, would be valid, that they might
say that the Holy Spirit is among all things, if they should
prove that He was made. For Scripture says that all things
that were made were made through the Son, but, since the
Holy Spirit is not taught to have been made, surely He cannot
be proved to be among all things, who was neither made nor
created like all things. To me, then, this testimony is of benefit
on two counts: that He is proved to be above all things be-
cause he is not made, and that because he is above all things
that He is seen not to have been made, and is not to be
numbered among those things which have been made.
(29) But if anyone, because the Evangelist stated that all
things were made through the Word, does not except the
Holy Spirit (although the Spirit of God, saying in John:
6 Cf. 1 Cor. 2.10.
1 John 1.3.
THE HOLY SPIRIT 47
'All things were made by Him,' did not say: 'We were made
all things/ when surely the Lord Himself showed that the
Spirit of God spoke in the Evangelists, saying: Tor it is not
you that will speak, but the spirit of your Father, that speaketh
in you 52 ), nevertheless, if anyone, as I have said, does not
except the Holy Spirit in this place, but numbers Him among
all things, then neither does he except the Son of God in that
place where the Apostle said : 'Yet to us, there is but one God,
the Father, of whom are all things, and we through him/
But that he may know that the Son is not among all things,
let him read what follows; for when he says: 'And one Lord
Jesus Christ, through whom are all things/ 3 surely he excepts
the Son of God from all things, who also excepted the Father.
(30) Moreover, it is of the same impiety to disparage
either the Father or the Son or the Holy Spirit. For he does
not believe in the Father who does not believe in the Son;
nor does he believe in the Son of God who does not believe
in the Spirit, nor can faith stand without the rule of truth.
For he who has begun to deny the unity of power in the
Father and the Son and the Holy Spirit surely cannot prove
a divided faith there where there is no division. So, since the
unity of piety is to believe well, the unity of impiety also is
to believe badly.
(31) Thus, those who think that the Holy Spirit should
be numbered among all things, because they read that all
things were made through the Son, surely think also that the
Son is to be numbered among all things, because they read :
'All things are of God. 54 Consequently, moreover, they do not
separate the Father from all things who do not separate the
2 Cf. Matt. 10.20.
3 1 Cor. 8.6.
4 2 Cor. 5.18.
48 SAINT AMBROSE
Son from all creatures, because, just as all things are of the
Father, so, too, are all things through the Son. The Apostle,
foreseeing in the Spirit, said this very thing, lest he should
seem to have placed the Son among all things, at least in the
eyes of the impious who had heard that the Son had said:
That which my Father hath given me is greater than all.' 5
Chapter 3
(32) But perhaps some one may say: Tor what reason,
when the Apostle said all things are of the Father, and all
things through the Son, was he silent about the Holy Spirit, 5
and from this he may desire to establish a prejudice. But if he
persists in malicious interpretation, in how many places will
he find the power of the Holy Spirit declared, where Scripture
has expressed nothing about either the Father or the Son,
but has left it to be understood !
(40) 1 When, then, the grace of the Spirit is proclaimed,
is that of God the Father or of the Only-begotten Son denied?
This is not so, because, just as the Father is in the Son
and the Son in the Father, so also he says: 'The charity
of God is poured out into our hearts through the Holy Ghost
who is given to us.' 2 And just as he who is blessed in Christ
is blessed in the name of the Father and of the Son and of
the Holy Spirit because there is one name, one power so, too,
when some divine operation either of the Father or of the Son
or of the Spirit is described, it is referred not only to the Holy
10.29.
1 The sequence of chapters continues thus in the editions, omitting
eight numbers.
2 Rom. 5.5.
THE HOLY SPIRIT 49
Spirit but also to the Father and to the Son, and it is referred
not only to the Father but also to the Son and to the Spirit.
(41) Then the Ethiopian eunuch of the Queen Candace,
when baptized in Christ, 3 obtained the full mystery. And
those who denied that they knew the Holy Spirit, although
they said that they were baptized in the baptism of John,
were baptized afterwards, because John baptized unto the
remission of sins in the name of the coming Jesus, not in his
own name. 4 And so they did not know the Spirit, because
they had not received baptism in the name of Christ, as John
was accustomed to baptize. For John, although he did not
baptize in the Spirit, nevertheless preached both Christ and
the Spirit. Then when he was asked whether perchance he
himself was Christ, he replied: C I baptize you in water, but
He will come stronger than I, whose shoes I am not worthy
to carry; He will baptize you in the Holy Spirit and in fire. 55
These, therefore, because they had not been baptized in the
name of Christ nor with the faith of the Holy Spirit, were
not able to receive the sacrament of baptism.
(42) And so they were baptized in the name of Jesus Christ, 6
and baptism was not repeated among these, but was received
for the first time; for there is one baptism. 7 Moreover, where
there is not the full sacrament of baptism, there is not consid-
ered to be a beginning or any kind of baptism. But baptism is
full, if you confess the Father and the Son and the Holy Spirit.
If you deny one, you will ruin the whole. And just as when
3 Cf. Acts 8.27.
4 Cf. Acts 19.2-5.
5 Cf. John 1.26-27; Matt. 3.11; Luke 4.16.
6 Ambrose is here merely referring to the passage in the Acts as implying
Christian baptism. He is not to be taken, as some have done, as
teaching that baptism is valid when the name of Christ alone is men-
tioned.
7 Cf. Eph. 4.5.
50 SAINT AMBROSE
you comprehend one in words, either Father or Son or Holy
Spirit, yet do not deny in faith either the Father or the Son
or the Holy Spirit, the sacrament of faith is full, so also,
although you mention the Father and the Son and the Holy
Spirit, and reduce the power of the Father or of the Son
or of the Holy Spirit, the entire mystery is void. Then, too,
those very ones who had said: 'We have not heard whether
there be a Holy Ghost,' 8 were afterwards baptized in the
name of the Lord Jesus Christ. And this abounded unto grace,
because they now knew the Holy Spirit by Paul's preaching.
(43 ) Nor should it seem contradictory that, although even
afterwards there was silence regarding the Spirit, yet there
was belief in Him, and what had been unmentioned by words
was expressed by faith. For when it is said c ln the name of
our Lord Jesus Christ,' the mystery is completed by the unity
of the name, and the Spirit is not separated from the baptism
of Christ; for John baptized in penance, Christ in the Spirit. 9
(44) Now let us consider whether, just as we read that
the sacrament of baptism is full in the name of Christ, so
also, when only the Spirit is named, nothing is lacking to
the fullness of the mystery. Let us follow through the argument
that he who has said One has signified the Trinity. If you
say Christ, you have designated also God the Father by whom
the Son was anointed, and Him Himself who was anointed,
the Son, and the Holy Spirit with whom He was anointed.
For it is written : 'This Jesus of Nazareth, whom God anointed
with the Holy Spirit. 310 And if you say the Father, you have
indicated alike both His Son and the Spirit of His mouth,
if, moreover, you also comprehend this in your heart. And if
8 Acts 19.2.
9 Cf. Acts 19.4,6.
10 Cf. Acts 10.38.
THE HOLY SPIRIT 51
you say the Spirit, you have named also God the Father,
from whom the Spirit proceeds, and the Son, because the
Spirit is also of the Son.
(45) Whereby authority may be joined with reason,
Scripture indicates that we can also rightly be baptized in
the Spirit, when the Lord says: 'But you shall be baptized
with the Holy Ghost.' 11 And elsewhere the Apostle says: Tor
in one Spirit were we all baptized into one body. 312 There is
one work, because there is one mystery; there is one baptism,
because there was one death for the world; there is a unity
of prediction which cannot be separated.
(46) But if in this place the Spirit is separated from the
operation of the Father and of the Son, because it is said:
'Of God are all things, and through the Son are all things,' 13
then, too, when the Apostle says of Christ: 'Who is over all
things, God blessed forever,' 14 he set Him not only before
all creatures, but (which is wicked to say) before the Father,
also. But far from it, for the Father is not among all things,
is not among a kind of crowd of His own creatures. Every
creature is below; the divinity of the Father and of the Son
and of the Holy Spirit is above. The one serves, the other
rules; the one is subject, the other governs; the one is the
work, the other is the author of the work; the one adores all,
the other is adored by all.
(47) Then it is written of the Son: 'And let all the angels
of God adore him.' 15 You do not have: 'Let the Holy Spirit
adore.' And below : 'But to which of the angels said he at any
time: Sit on my right hand, until I make thy enemies thy
11 Acts 1.5.
12 1 Cor. 12.13.
13 Cf. 1 Cor. 8.6.
14 Rom. 9.5.
15 Heb. 1.6.
52 SAINT AMBROSE
footstool? Are they not all/ says he, 'ministering spirits sent
to minister?' 16 When he says all/ he does not include the
Holy Spirit, does he? Surely not, because Angels and other
powers are destined to serve in the ministering and obedience
to the Son of God,
(48) But indeed the Holy Spirit is not a minister, but a
witness of the Son, just as the Son said of Him: c He shall
give testimony of me. 317 So the Spirit is a witness of the Son.
He who is a witness knows all things, just as God the Father
is a witness. For thus you have it in later passages, for our
salvation was confirmed, with God as witness, also by signs
and wonders, and by diverse powers, and by divisions of the
Holy Spirit. 18 He who divides as He wishes is surely above
all things, not among all things; for to divide is the favor
of the worker, not the material of the work. 19
(49) If the Son is above all things, through whom our
salvation received its beginning, that it might be preached,
surely God the Father also, who testifies and gives proof to
our salvation by signs and wonders, is excepted from all.
Similarly, moreover, the Spirit also, who by His divisions
bears testimony to our salvation, is not to be numbered in
the crowd of creatures, but is to be considered with the Father
and the Son, who Himself is not divided by a cutting of
Himself when He divides; for since He is indivisible. He loses
nothing when He bestows upon all, just as the Son also loses
nothing when the Father receives the kingdom, 20 nor does
the Father suffer loss when He gives what is His own to the
16 Heb. 1 13,14.
17 John 15.26.
18 Cf. Heb. 2.4.
19 Cf. 1 Cor. 12.11.
20 Cf. 1 Cor. 15.24.
21 Cf. 1 Cor. 15.6.
THE HOLY SPIRIT 53
Son. We know thus that there was no loss in the division
of spiritual grace, on the testimony of the Lord/ 1 for He
who breaths where He will 22 is everywhere without loss. We
shall speak about this more fully below.
(50) Meanwhile now, since it has been proposed to state
in its order that the Spirit is not to be computed among all
things, let us take up the author of this assertion, the Apostle
himself, on whose words they raise question. For what all
those things were, whether visible or invisible, he himself
pointed out, saying: Tor in Him were all things created in
heaven and on earth/ 23 You see that 'all things' was said of
those things which are either in heaven or on earth, for in
heaven there are also invisible things that were made.
(51) Yet lest it might be unknown to anyone, he added
about what he said in these words: 'Whether thrones, or
dominions, or principalities, or powers; all things were created
through him and in him; and he is before all; and by him all
things consist.' 24 Does he then include here the Holy Spirit
among creatures? Or when he says that the Son of God is
before all, is he to be thought to have said 'before the Father'?
Certainly not, for as he says here that all things were created
through the Son, and all things in heaven consist in Him,
so, too, it cannot be doubted that all heavenly things have
their strength in the Spirit, when it is read: 'By the word
of the Lord, the heavens were established; and all the power
of them by the spirit of his mouth? 525 Above all things, then,
is He from whom is all the power of heavenly and earthly
things. He, then, who is above all things, surely does not
22 Cf. John 3.8.
23 Col.' 1.16.
24 Col. 1.16,17.
25 Ps. 32.6.
54 SAINT AMBROSE
serve; He who does not serve is free; He who is free holds
the laws of sovereignty.
(52) If we had said this in the beginning, it would have
been denied. But just as they deny the lesser that the greater
may not be believed, so let us on our part set forth the lesser,
so that they may either bring forth their perfidy even in the
lesser, or if they consent to the lesser, we may gather the
greater from the lesser.
(53) I think, most kindly Emperor, that they have been
very fully refuted who dare to reckon the Holy Spirit among
all things. But yet that they may know that they are pressed
not only by the testimony of the Apostles, but also by that of
the Lord, how do they dare to number the Holy Spirit among
all things, when the Lord himself said: 'Whosoever shall
blaspheme the Son of man, it shall be forgiven him; but
to him who shall blaspheme the Holy Ghost, it shall be for-
given neither in this world nor in the world to come 5 ? 26 How,
then, does anyone dare to reckon the Spirit among creatures?
Or who so binds himself as to think that, if he disparages
any creature, this is not to be forgiven him by any pardon.
For if the Jews, because they adored the host of heaven, 27
were deprived of divine help, but he who adores and confesses
the Holy Spirit is acceptable to God, he who does not confess
Him is condemned without forgiveness as guilty of a sacrilege,
surely from this the Holy Spirit cannot be reckoned among
all things, but to be above all things, any injury to Whom
is expiated by eternal punishments.
(54) Moreover, observe carefully why the Lord has said:
'Whosoever shall blaspheme against the Son of man, it shall
be forgiven him, but to him that shall blaspheme against
26 Cf. Luke 12.10.
27 Cf. 4 Kings 17.16.
THE HOLY SPIRIT 55
the Holy Ghost it shall be forgiven neither in this world nor
in the world to come.' 28 Is there one offence against the Son;
another against the Holy Spirit? For just as there is one
dignity, so there is one injury. But if anyone, deceived by
the appearance of the human body, think more remissly
than is fitting about the body of Christ (for it ought not to
seem paltry to us, since it is the palace of virtue, the fruit
of the Virgin), he possesses guilt, but he is not shut off from
pardon, which he can receive by faith. If anyone indeed
denies the dignity, majesty, and eternal power of the Holy
Spirit, and thinks that demons are cast out not in the Spirit
of God but in Beelzebub, there can be no entreaty for pardon
there where is the fullness of sacrilege, because he who has
denied the Spirit has denied God the Father and the Son,
for the Spirit of God is the same as is the Spirit of Christ.
Chapter 4
(55) But no one will doubt that the Spirit is one, although
many have doubted about the oneness of God. For many
heretics have said that the God of the Old Testament is one,
and that the God of the New is another. But just as the
Father is one, who both spoke of old, as we read, to the
Fathers by the Prophets, and in the last days spoke to us
by the Son, 1 and as the Son is one, who according to the
context of the Old Testament was offended by Adam, seen
by Abraham, worshiped by Jacob, so, too, the Holy Spirit
is one, who was active in the Prophets, was breathed upon
the Apostles, was joined with the Father and the Son in the
28 Cf. Luke 12.10; Matt. 12.32.
1 Cf. Heb. 1.1,2.
56 SAINT AMBROSE
sacrament of baptism. 2 For of Him David says: e And take
not thy holy spirit from me.' Of Him also he said elsewhere :
'Whither shall I go from thy spirit? 33
(56) That you may know that the Spirit of God is the
same as is the Holy Spirit, as we also read in the Apostle:
'No man, speaking by the Spirit of God, saith anathema to
Jesus. And no man can say, the Lord Jesus, but by the
Holy Ghost/ 4 the Apostle called Him the Spirit of God. He
called Him also the Spirit of Christ, as you have it : 'But you
are not in the flesh, but in the spirit, if so be that the Spirit
of God dwell in you. Now if any man have not the Spirit of
Christ, he is none of his.' And below: 'And if the Spirit of
him who raised up Jesus from the dead, dwell in you.' 5 He
Himself, then, is the Spirit of God, who is the Spirit of Christ.
(57) He Himself is also the Spirit of life, as the Apostle"
says: Tor the law of the spirit of life, in Christ Jesus, hath
delivered me from the law of sin and of death/ 6
(58) Him then whom the Apostle called the Spirit of life,
the Lord in the Gospel called the Paraclete, the Spirit of
Truth, as you have it: 'And I will ask the Father, and he
shall give you another Paraclete, that he may abide with you
for ever. The Spirit of truth, whom the world cannot receive,
because it seeth him not, nor knoweth him.' 7 You have, then,
also the Paraclete Spirit, the same called both the Spirit of
Truth and the invisible Spirit. How, then, do certain men think
the Son visible in His divinity, when the world cannot see
even the Spirit?
2 Cf. 2 Peter 1.21; John 20.22; Matt. 28.19.
3 Ps. 50.13; 138.7.
4 1 Cor. 12.3.
5 Rom. 8.9,11.
6 Rom. 8.2.
7 John 14.16,17.
THE HOLY SPIRIT 57
(59) Receive now the word of the same Lord, that He
is the Holy Spirit, who is the Spirit of Truth; for you have
it at the end of this book: 'Receive ye the Holy Ghost.' 8
That the same is also the Holy Spirit who is the Spirit of
the Lord, Peter teaches, saying: 'Ananias, why did you
decide to tempt and to lie to the Holy Spirit? 3 And straight-
way he says to the wife of Ananias: 'Why have you [both]
decided to tempt the Spirit of the Lord?' 9 When he says 'you
[both], 5 he shows that his words were spoken of that Spirit
of whom he had spoken to Ananias. He Himself, then, is the
Spirit of the Lord who is the Holy Spirit.
(60) The Lord declared Him also the Holy Spirit, who
is the Spirit of the Father, saying, according to Matthew,
that what we say in persecution should not be considered:
'For it, is not you that speak but the spirit of your Father,
that speaketh in you.' 10 Likewise He says, according to Luke:
'Be not solicitous how or what you shall answer, or what
you shall say. For the Holy Ghost shall teach you in the
same hour what you ought to say/ 11 So, although many are
called spirits, as it is said: 'Who makest thy Angels spirits/ 12
yet the Spirit of God is one.
(61) Therefore, both the Apostles and the Prophets have
followed the one Spirit. Just as the vessel of election, the
doctor of the Gentiles, says: 'For in one Spirit we have all
been made to drink/ 13 Him, as it were, who cannot be
divided, but is infused in our souls, and flows into our
senses, that He may quench the ardor of worldly thirst.
8 John 20.22.
9 Cf. Acts 5 3,9.
10 Matt. 10.20.
11 Luke 12.11,12.
12 Ps. 103.4.
13 1 Cor. 12.13.
58 SAINT AMBROSE
Chapter 5
(62) The Holy Spirit, then is not of the substance of
corporeal things, for He infuses incorporeal grace into^ cor-
poreal things, but neither is He of the substance of invisible
creatures, for they, too, receive His sanctification, and through
Him are superior to the other works of the universe. Whether
you speak of Angels or Dominions or Powers, every creature
waits for the grace of the Holy Spirit. For just as we are
children through the Spirit, because 'God hath sent the Spirit
of his Son into your hearts, crying: Abba, Father. Therefore
now he is no more a servant, but a son.' 1 Thus, too every
creature awaits the revelation of the sons of God, whom he
makes sons of God by the grace of the Holy Spirit. Thus, also,
every creature itself shall be changed by the revelation of the
grace of the Spirit, 'and shall be delivered from the servitude of
corruption into the liberty of the glory of the children of
God/ 2
(63) Every creature, then, is subject to change, not only
that which already has been changed by some sin or con-
dition of the elements, but also that which can be liable to
corruption by the imperfection of nature, although it is not
yet so because of the zeal of discipline. For as we have taught
in earlier books, 3 the nature of angels also could have been
changed. Surely it is fitting to think that as is the nature of
one, so is the nature of others. Then the nature of the rest
also is capable of change, but the discipline is better.
(64) Then every creature is capable of change, but the
Holy Spirit is good and not capable of change; for He cannot
be changed by some imperfection of nature, who does away
1 Gal. 4.6,7.
2 Rom. 8.21.
3 Cf. Faith 3.2.
THE HOLY SPIRIT 59
with the imperfections of all, and pardons their sins. How,
then, is He subject to change who by sanctifying changes
others to grace and is not Himself changed?
(65) How is He subject to change who is always good?
For the Holy Spirit is never evil, through Whom the things
that are good are ministered to us. Thus the two Evangelists
in one and the same place, in words differing from each other,
yet designated the same things. For in Matthew you have:
"If you, then, being evil, know how to give good gifts to your
children; how much more will your Father, who is in heaven
give good things to them that ask him?' 4 But according to
Luke you will find it written thus: 'How much more will
your Father from heaven give the Holy Spirit to them that
ask Him?' 5 We note then that the Holy Spirit is good in the
judgment of the Lord, by the testimony of the evangelists,
since the one has named good things for the Holy Spirit, the
other the Holy Spirit for good things. If, then, the Holy
Spirit is that which is good, how is He not good?
(66) Nor does it escape us that some manuscripts also
have according to Luke: 'How much more will your Father
from heaven give a good gift to them that ask Him?' This
good gift is spiritual grace, which the Lord Jesus poured
forth from heaven, after He had been transfixed to the gibbet
of the cross and, bringing back the triumphal spoils of van-
quished death, He arose from the dead as victor over death,
as you have it written: 'Ascending on high, He hast led
captivity captive; He hast given gifts to men.' 6 And well
does he say 'gifts.' For as the Son was given, of Whom it is
written: C A child is born, a son is given to us,' 7 spiritual
4 Matt. 7.11.
5 Luke 11.13.
6 Cf. Ps. 67.19.
7 Isa. 9.6.
60 SAINT AMBROSE
grace also is given. But why do I hesitate to say that the
Holy Spirit also is given to us, when it is written : 'The charity
of God is poured out into our hearts by the Holy Ghost who
is given to us. 58 Surely, since captive breasts could not receive
Him, the Lord Jesus first lead captivity captive, that He might
pour forth the gift of divine grace into our free affections.
(67) Moreover, he said it beautifully: led captivity cap-
tive.' For Christ's victory is the victory of liberty, which del-
ivered all to grace, bound none to injury. So in the absolving
of all, no one is captive. And because at the time of the
Lord's passion injury alone was on a holiday, which dismissed
all as captives whom it was holding, captivity itself, turning
back upon itself, was made captive, not now devoted to Belial,
but to Christ, to serve Whom is liberty. Tor he that is called
in the Lord, being a bondman, is the freeman of the Lord/ 9
(68) But to return to our purpose, He says: 'They are
all gone aside, they are become unprofitable together; there
is none that doeth good, no not one.' 10 If they except the
Holy Spirit, even they themselves confess that He is not
among all; if they do not except Him, then they also confess
that He has gone aside among all.
(69) But let us see whether He has goodness, since He
is the source and the principle of goodness. For just as the
Father and the Son have goodness, so also the Holy Spirit has
goodness. This the Apostle also taught when he said: 'But
the fruit of the Spirit is peace, charity, joy, patience, good-
ness. 511 But who doubts that He is good whose fruit is good-
ness? For e a good tree yieldefh good fruit. 312
8 Rom. 5.5.
9 1 Cor. 7.22.
10 Ps. 13.3.
11 Cf. Gal. 5.22.
12 Cf. Matt. 7.17.
THE HOLY SPIRIT 61
(70) And so if God is good, how is He not good who is
the spirit of His mouth, who searches the deep things of
God? Can the infection of evil enter into the deep things of
God? From this it is understood how foolish they are who
deny that the Son of God is good, when they cannot deny
that the Spirit of Christ is good, of Whom the Son of God
says: 'Therefore I said that he shall receive of mine.' 13
(71) Or is the Spirit not good who makes the good of
the worst, abolishes sin, destroys evil, shuts out crime, infuses
the good gift, makes apostles of persecutors, priests of sinners?
He says: 'You were heretofore darkness, but now light in
the Lord. 314
(72) But why do we put them off? For if they demand
words, since they do not deny facts, let them accept the Spirit
as described as good, for David said: c Thy good spirit shall
lead me into the right way.' 15 For what is the Spirit if not
full of goodness? Although He is inaccessible by nature, yet
He can be received by us on account of His goodness, fitting
all things by His power, but He is partaken of by the just
alone, simple in substance, rich in virtues, present to every-
one, dividing of His own with each one, and everywhere
whole.
(73) And worthily did the Son of God say: 'Go ye,
and baptize the nations in the name of the Father and of
the Son and of the Holy Spirit, 516 not disdaining association
with the Holy Spirit. Why, then, do some now bear it ill
that the Spirit, whom the Lord did not disdain in the sacra-
ment of baptism, be joined in our devotion with the Father
and the Son?
13 John 16.15.
14 Eph. 5.8.
15 Cf. Ps. 142.10.
16 Cf. Matt. 28.19.
62 SAINT AMBROSE
(74) Good, then, is the Spirit, good not as acquiring,
but as imparting goodness. For the Holy Spirit does not
receive from creatures, but is received, just as He is not sanc-
tified but He Himself sanctifies. For the creature is sanctified,
but the Holy Spirit sanctifies. In this matter though there is
a common use of the word, yet there is a difference of nature.
For both the man who receives and God who gives sanctity
are called holy, because we read: 'Be ye holy, because I too
am holy. 317 So sanctification and corruption cannot belong
to one nature, and therefore the grace of the Holy Spirit and
the creature cannot belong to one substance.
(75) Thus, since all invisible remaining nature whose
substance some rightly think reasonable and incorporeal out-
side the Trinity does not impart spiritual grace but acquires it,
does not share in it but takes it, surely the common nature
of the creature is to be separated from association with the
Holy Spirit. Let them believe, then, that the Holy Spirit is
not a creature ; or if they consider Him a creature, why do they
join Him with the Father; or if they consider Him a creature,
why do they join Him with the Son of God? But if they do not
think that He is to be separated from the Father and the Son,
let them not think Him a creature, because where there is one
sanctification, there is one nature.
Chapter 6
(76) Yet there are many who, because we are baptized
in water and in the Spirit, do not think that there is any
difference in the offices of water and the Spirit, and so do not
think that there is any difference in nature. Nor do they
notice that we are buried in the element of water that renewed
17 Cf. Lev. 19.2.
THE HOLY SPIRIT 63
through the Spirit we may rise again. For in the water is the
representation of death, in the Spirit the pledge of life, that
through water the body of sin may die, which as in a kind
of tomb envelops the body, and through the power of the
Spirit we may be renewed from the death of sin, reborn in
God.
(77) And so these three witnesses are one, as John said:
c The water, the blood, and the Spirit. 31 One in the mystery,
not in nature. The water, then, is the witness of burial, the
blood is the witness of death, the Spirit is the witness of life.
If, then, there is any grace in water, it is not from the nature
of water, but from the presence of the Holy Spirit.
(78) Do we live in the water as in the Spirit? Are we
signed in the water as in the Spirit? For we live in Him, and
He Himself is the pledge of our inheritance, just as also the
Apostle said writing to the Ephesians: c ln whom also be-
lieving you were sealed with the holy Spirit of promise. Who
is the pledge of our inheritance.' 2 So we were sealed by the
Holy Spirit, not by nature but by God, for it is written : c He
that hath anointed us, is God: Who also hath sealed us, and
given the pledge of the Spirit in our hearts/ 3
(79) So we were sealed with the Spirit by God. For just
as we die in Christ, that we may be born again, so, too, we
are signed with the Spirit, that we may be able to possess
His splendor and image and grace, which surely is the sign
of the Spirit. For although apparently we are sealed in the
body, yet truly we are sealed in the heart, that the Holy
Spirit may set forth in us the likeness of the heavenly image.
(80) Who, then, shall dare to say that the Holy Spirit
is separated from God the Father and from Christ, when
1 Cf. 1 John 5.8.
2 Eph. 1.13,14.
3 2 Cor. 1.21,22.
64 SAINT AMBROSE
through Him we merit to be according to the image and
likeness of God, and through Him it is brought about, as
the Apostle Peter said, that we are sharers in the divine
nature? 4 In this surely there is no heredity of carnal succession,
but the spiritual connection of the grace of adoption. And
that we may know that this seal is of our heart rather than
of our body, the Prophet teaches, who says : 'The light of thy
countenance, O Lord, is signed upon us; thou hast given
gladness in my heart.' 5
Chapter 7
(81) And so when the Lord appointed His servants the
Apostles, that we might know that the creature is one thing,
spiritual grace another, He appointed them to different places,
because they could not all be everywhere at the same time.
But to all He gave the Holy Spirit, who should pour forth
the gift of inseparable graces upon the Apostles though sep-
arated. There were, then, different persons, but one effect
of the operation in all, because one is the Holy Spirit, of
whom it is said: 'You will receive the power of the Holy
Ghost coming upon you, and you will be witnesses unto me
in Jerusalem, and in all Judea, and Samaria, and even to
the uttermost part of the earth.' 1
(82) Therefore, the Holy Spirit is uncircurnscribed and
infinite, who infused Himself into the minds of the disciples
through the separated divisions of distant regions and the
remote confines of the whole world, whom nothing can pass
4 Cf. 2 Peter 1.4.
5 Ps. 4.7.
1 Acts 1.8.
THE HOLY SPIRIT 65
by or deceive. And so holy David says: 'Whither shall I go
from thy spirit? or whither shall I flee from thy face?' 2 Of
what angel does Scripture say this? Of what Dominion? Of
what Power? Of what angel do we find the power diffused
over many? For angels were sent to few, but the Holy Spirit
was infused upon peoples. Who then will doubt that that is
divine which is infused upon many at the same time and is
not seen, but that that is corporeal which is both seen and
possessed by individuals?
(83) But just as the Spirit, sanctifying the Apostles, is
not a sharer in human nature, so, too, He sanctifying Angels,
Dominions, and Powers has no participation with creatures.
But if some think that there is no spiritual sanctity in angels,
but some other kind of grace according to the property of
their nature, these will surely judge angels to be inferior to
men. For since they themselves confess that they dare not
compare angels with the Holy Spirit, and they cannot deny
that the Holy Spirit is poured into men; moreover, since the
sanctification of the Spirit is a divine gift and favor, surely
men who have better sanctification will be found to be pre-
ferred to the angels. But since angels descend to the aid of
men, it is to be understood that the creation of the angels is
higher, since it receives more spiritual grace, yet the gift both
to us and to them is of the same author.
(84) But how great is the grace, which makes the lower
creation of the human state equal to the gifts of the Angels,
as the Lord himself promised saying: 'You will be as the
angels in heaven.' 3 Nor is it difficult. For He who made the
angels in the Spirit, will also make men through the same
grace the equal of the angels. 4
2 Ps. 138.7.
3 Cf. Matt. 22.30.
4 Cf. Ps. 103.4.
66 SAINT AMBROSE
(85) But of what creature can it be said that it has filled
the universe, as it is written of the Holy Spirit: 'I shall pour
out my spirit upon all flesh.' 5 This cannot be said of an angel.
Finally, Gabriel himself, when sent to Mary, said : 'Hail, full
of grace, 3 surely declaring spiritual grace in her, because the
Holy Spirit had come upon her, and was about to have her
womb full of grace with the heavenly Word.
(86) For it is of the Lord to fill all things, who says: e l
fill heaven and earth. 36 If, then, it is the Lord who fills heaven
and earth, who can judge the Holy Spirit to have no share
in the dominion and the divine power, who rilled the world
and what is beyond the whole world, has filled Jesus, the
redeemer of the whole world? For it is written: 'And Jesus
being full of the Holy Ghost, returned from the Jordan.' 7
Who other than He who was of the same fullness could fill
Him who fills all things?
(87) But lest they object that this was said according to
the flesh, although He alone was more than all, from whose
flesh virtue went forth to heal all, nevertheless, as the Lord
fills all, so, too, is it read of the Spirit: Tor the spirit of the
Lord hath filled the whole world.' 8 You also have it said of
all those who came together with the Apostles: 'Being filled
with the Holy Ghost, they spoke the word of God with
confidence. 39 You see that the Holy Spirit gives both fullness
and confidence, whose operation the Archangel announces
to Mary, saying: "The Holy Ghost shall come upon thee.' 10
(88) You also have it in the Gospel that the angel at a
certain time went down into a pond, and the water was
5 Joel 238.
6 Cf. Jer. 23.24.
7 Luke 4.1.
8 Wisd. 1.7.
9 Cf. Acts 4.31.
10 Luke 1.35.
THE HOLY SPIRIT 67
moved. And he that went down first into the pond was made
whole. 11 What did the angel announce in this type but the
descent of the Holy Spirit, which would take place in our
time to consecrate the waters when invoked by sacerdotal
prayers? That angel, then, was the herald of the Holy Spirit,
because through spiritual grace medicine was to be applied
to the infirmities of our soul and mind. The Spirit, too, then
has the same ministers as God the Father and Christ. So He
fills all things, so He possesses all things, so He operates all
things and in all things, just as both God the Father and
the Son operate.
(89) What, then, is more divine than the operation of
the Holy Spirit, since God himself also bears witness to the
Spirit as Him who presides over His blessings, when he says :
'I will pour out my spirit upon thy seed, and my blessing upon
thy stock 5 ? 12 For no blessing can be full except through the
infusion of the Holy Spirit. Therefore, the Apostle also found
nothing better to wish for us than this, as he himself said:
We cease not to pray for you, and to beg that you may be
filled with the knowledge of His will, in all wisdom and
spiritual understanding, that you may walk worthy of God.' 13
So he taught this to be the will of God, that walking rather
in good works and words and affections we be filled with the
will of God, who places the Holy Spirit in our hearts. There-
fore, if he who possesses the Holy Spirit is filled with the will
of God, surely there is no difference of will between the Father
and the Spirit,
11 Cf. John 5.4.
12 Isa. 44.3.
13 Col. 1.9.
68 SAINT AMBROSE
Chapter 8
(90) At the same time note this, that God gives the Holy
Spirit. 1 For this is no human deed, nor is it given by man,
but He who is invoked by the priest is given by God, in
which is the gift of God and the ministry of the priests. For
if Paul the Apostle judged 2 that he could not grant the Holy
Spirit by his own authority, and believed himself so unequal
to this office that he desired us to be rilled with the Spirit
by God, who is so great as to dare to arrogate to himself
the granting of this gift? And so the Apostle conveyed the
wish in prayer; he did not claim the right by some authority;
he wished to obtain, he did not presume to command. Peter
also says that he was not sufficient to be able either to force
or to prevent the Holy Spirit. For thus he spoke: e lf then God
gave to them the same grace as to us also who have believed
in the Lord Jesus Christ; who was I, that I could oppose
God?' 3
(91) But perhaps they are not moved by the example of
Apostles, and so let us employ divine pronouncements. For it
is written: 'Jacob is my servant; I will uphold him; my elect,
my soul delighteth in him; I have given my spirit upon him.'
The Lord, also through Isaias, said: The Spirit of the Lord
is upon me, because the Lord hath anointed me. 34
(92) Who, then, shall dare to say that the substance of
the Holy Spirit is created, at whose illumination of our hearts
we perceive the beauty of divine truth and recognize the
difference between the creature and the Godhead, so that the
work is separated from the author? Or of what creature had
1 Cf. Rom. 5.5.
2 Cf. Eph. 5.18.
3 Acts 11.17.
4 Cf. Isa. 42.1; 61.1.
THE HOLY SPIRIT 69
God so spoken as to pour out dominions or powers or angels?
But He says: C I will pour out of my spirit.' 5 He did not say
'my Spirit/ but 'of my Spirit/ for we cannot take the fullness
of the Holy Spirit, but we receive so much as our Master
divides of His own according to His will. But just as the Son
of God 'thought it no robbery Himself to be equal to God;
but debased Himself/ 6 that we might be able to receive Him
in our minds, but He debased Himself not because He was
empty of His own fullness, but that He might pour Himself
in me, who could not sustain His fullness, according to the
measure of my capacity, so, too, the Father says that He pours
forth of the Holy Spirit upon all flesh, for He did not pour
Him forth entirely, but what He poured forth abounded
for all.
(93) Therefore, it was poured upon us of the Spirit, but
in truth the Spirit abode over the Lord Jesus, since He was
in the form of man, as it is written: 'He upon whom thou
shalt see the Spirit descending, and remaining on him, he it
is that baptizeth with the Holy Ghost.' 7 Around us from
abundant provision is the liberality of Him who bestows; in
him abides forever the fullness of the whole Spirit. Whatever
then He has judged as sufficient for us, He has poured forth;
and what has been poured forth, is not separated nor is it
divided ; but He has a unity of fullness, whereby He illumines
the sight of our hearts according to the possibility of our
strength. Finally, we take as much as the progress of our
minds acquires ; for the fullness of spiritual grace is indivisible,
but is shared by us according to the capability of our nature,
(94) So God pours forth of the Spirit; God's love is also
5 Toel 2 28.
6 Phil. 26.
7 John 1.33.
70 SAINT AMBROSE
poured forth through the Spirit; by this argument we should
recognize the unity of the operation and of the grace. For
just as God pours forth of the Holy Spirit, so, too. The charity
of God is poured out into our hearts through the Holy Ghost/ 8
that we may understand that the Holy Spirit is not a work,
who is the arbiter and affluent source of divine love.
(95) Similarly that you may believe that that which is
poured forth cannot be common to creatures, but peculiar to
the Godhead, the name of the Son also is poured forth : 'Thy
name is as oil poured out.' 9 Nothing can be superior to the
force of this statement. For just as ointment inclosed in a
vase keeps in its odor, which odor is held back as long as
it is in the narrow confines of the vase, although it cannot
reach many, yet it preserves its strength, but when the oint-
ment has been poured forth, it is diffused far and wide; so,
too, the name of Christ before His coming among the people
of Israel, was inclosed in the minds of the Jews as in a vase.
For e in Judaea God is known; His name is great in Israel'; 10
that is, this name which the vases of the Jews contained held
back in their narrow confines.
(96) Surely the name was great then, also, when it clung
to the confines of the infirm and the few, but it had not yet
poured forth its greatness through the hearts of the Gentiles
and into the confines of the whole world. But after by His
coming He had shone throughout all the world, He spread
that divine name of His throughout every creature, not filled
up with something added (for fullness recognizes no increase),
but filling empty spaces, that His name might be wonderful
in the whole land. Therefore, the pouring out of this name
8 Rom. 5.5.
9 Cant. 1.2.
10 Ps. 75.1.
THE HOLY SPIRIT 71
signifies a kind of abundant exuberance of graces, and a pleni-
tude of heavenly blessings, for whatever is poured forth flows
forth from abundance.
(97) And so, just as Wisdom, which proceeds from the
mouth of God, cannot be said to be created, nor the Word,
which is uttered from His. heart, nor the power, in which is
the eternal fullness of eternal majesty, so also the Spirit, which
is poured forth from the mouth of God, cannot be considered
to be created, since God Himself has shown such great unity
that He says that He pours forth of His Spirit. By this we may
understand that the grace of God the Father is the same as
that of the Holy Spirit, and that it is divided in the minds of
individuals without any severance or loss; therefore, that it
is poured forth from the Spirit of God, is neither broken off,
nor comprehended within any corporeal parts, nor is it
severed.
(98) For how is it credible that the Spirit is divided by
some sections? John says of God: In this we know that He
abideth in us from the Spirit which He hath given us. 511
Moreover, what abides always, surely is not changed; so if it
has no change, it has eternity. And on this account the Holy
Spirit is eternal, but the creature is subject to fault and on
this account is changeable. Moreover, what is changeable,
cannot be eternal; 12 and so there can be nothing in common
between the Holy Spirit and the creature, because the Spirit
is eternal, but every creature is temporal.
(99) But the Apostle also shows that the Holy Spirit is
eternal : Tor if the blood of goats and of oxen, and the ashes
of a heifer being sprinkled, sanctify such as are defiled, to the
cleansing of the flesh; how much more shall the blood of
11 1 John 3.24.
12 Ci Rom. 8.20.
72 SAINT AMBROSE
Christ, who through the Holy Ghost offered Himself without
spot to God !' 13 Therefore, the Spirit is eternal.
Chapter 9
(100) Now many have thought that the Holy Spirit is
the ointment of Christ. And well is He ointment, because He
is called the oil of gladness, the joining together of many
graces giving forth a fragrance. But God the Almighty Father
anointed Him the chief of the priests, who was anointed not
as others in a type under the law, but was both anointed
according to the law in the body, and in truth was full of the
virtue of the Holy Spirit from the Father above the law.
(101) This is the oil of gladness, of which the Prophet
says: c God, thy God hath anointed thee with the oil of glad-
ness above thy fellows. 31 Finally, Peter speaks of Jesus as
anointed with the Spirit, as you have it: 'You know the word
which hath been published through all Judea; for it began
from Galilee, after the baptism which John preached, Jesus
of Nazareth, how God anointed him with the Holy Ghost.' 2
So the Holy Spirit is the oil of gladness.
(102) And well did he say oil of gladness, lest you might
think Him a creature, for the nature of the oil is such that
it by no means mingles with the moisture of another nature.
Gladness also does not anoint the body, but illumines the
recesses of the heart, as the Prophet has said: 'Thou hast
given gladness in my heart.' 3 So since he wastes his time
13 Heb. 9.13,14.
1 Ps. 44.8.
2 Acts 10.37,38.
3 Ps. 4.7.
THE HOLY SPIRIT 73
who wishes to mingle oil with moister material, because, since
the nature of oil is lighter than others, while other materials
settle, it rises and is separated, how do those meanest of
hucksters think that the oil of gladness can be fraudulently
mingled with other creatures, when surely corporeal things
cannot be mixed with the incorporeal, nor created things
with the uncreated?
(102 A) And well is that called the oil of gladness with
which Christ was anointed, for no customary and common
oil was to be sought for Him with which either wounds are
refreshed or fever relieved, since the salvation of the world
did not seek the alleviation of His wounds, nor did eternal
might demand the refreshment of a tired body.
(103) Nor is it wonderful if He has the oil of gladness
who caused those at the point of death to rejoice, relieved the
world of sadness, and destroyed the stench of sorrowful death.
And thus the Apostle says: Tor we are unto God the good
odour of Christ, 34 surely indicating that He spoke of spiritual
things. But when the Son of God himself says: The Spirit
of the Lord is upon me, wherefore he hath anointed me,' 5
He indicates a spiritual ointment. Therefore., the ointment of
Christ is the Spirit.
(104) Or since the name of Jesus is as ointment poured
out, if here they wish to understand Christ himself as expressed
by the name of ointment, not the Spirit of Christ, surely, when
Peter the Apostle said that the Lord Jesus was anointed by
the Holy Spirit, it is undoubtedly clear that the Spirit also is
called ointment.
(105) But what wonder, since both the Father and the
Son are said to be Spirit? Of this indeed we shall speak more
4 2 Cor. 2.15.
5 Luke 4.18.
74 SAINT AMBROSE
fully when we begin to speak of the Unity of the Name. 6 Yet
since a most suitable place occurs here, also, that we may
not seem to pass it by without a conclusion, let them accept
that the Father also is called Spirit, as the Lord said in the
Gospel: Tor God is a Spirit 7 ; 7 and Christ is called a Spirit,
for Jeremias said: The Spirit before our face, Christ the
Lord. 38
(106) Therefore, both the Father is Spirit and the Son
is Spirit; for what is not the body of a creature, this is spirit,
but the Holy Spirit is not mingled with the Father and the
Son, but is distinct from the Father and from the Son. For
the Holy Spirit did not die, who could not die, because He did
not take on flesh, nor could the eternal Godhead have been
capable of dying, but Christ died according to the flesh.
(107) Indeed He died in that which He took from the
Virgin, not in that which He had from the Father, for Christ
died in that in which He was crucified. But the Holy Spirit
could not have been crucified, who had not flesh and bones.
But the Son of God was crucified, who took on flesh and
bones, that on that cross the temptations of our flesh might
die. For He took on what He was not, that He might conceal
what He was; He concealed what He was, that He might be
tempted in it, and that that which He was not might be
redeemed, that He might call us to that which He was, through
that which He was not.
(108) Oh, the divine mystery of that cross, on which
weakness hangs, might is free, vices are fixed, trophies are
raised ! Therefore, a certain saint said : Tierce thou my flesh
with nails from fear of Thee; 59 not with nails of iron, he says,
6 Cf. Chapter 14.
7 John 4.24.
8 Cf. Lam. 4.20.
9 Cf. Ps. 118.120.
THE HOLY SPIRIT 75
but of fear and of faith; for the bonds of virtue are mightier
than those of punishment. Finally, when Peter followed the
Lord up to the palace of the high priest, 10 him whom no one
had bound, faith fettered; and whom faith fettered, punish-
ment did not loose. Again, when he was bound by the Jews,
prayer loosed him, punishment did not hold him, because he
did not recede from Christ.
(109) Therefore, crucify sin, that you may die to sin, for
he who dies to sin lives to God. You should live for Him who
did not spare His own son, that in His body He might crucify
our passions. For Christ died for us, that we might live in His
renewed body. Therefore, not our life but our guilt died in
Him, 'who,' it is said, 'bore our sins in His body upon the
tree, that we, being separated from our sins, should live with
justice, by the wounds of whose stripes we have been healed.' 11
(110) Therefore, that wood of the cross is our conveyance,
as it were, the ship of our salvation, not a punishment, for
there is no other salvation than the conveyance of eternal
salvation. While seeking after death, I do not feel it; while
contemning punishment, I do not suffer; while disregarding
fear, I do not know it.
(111) Who is it, then, by the wounds of whose stripes we
have been healed but Christ the Lord, of whom the same Isaias
prophesied that His stripes were our remedy, 12 of whom the
Apostle Paul in his Epistles wrote : c He who knew no sin was
made sin for us. 313 This indeed was divine in Him, that His
flesh did no sin, nor did the creature of the body taken on in
Him commit sin. For what wonder is it, if the Godhead alone
did not sin, since It had no incentives to sin? But if God alone
10 Cf. Matt. 26.58.
11 Cf. 1 Peter 2.24.
12 Cf. Isa. 53.5.
13 Cf. 2 Cor. 5.21.
76 SAINT AMBROSE
is without sin, surely every creature by its own nature, as we
have said, is subject to sin.
Chapter 10
(112) Tell me, then, whoever denies the divinity of the
of the Holy Spirit. The Spirit, moreover, could not have been
subject to sin, who rather forgives sin. Does an angel forgive?
Does an archangel forgive? Surely not, but the Father alone
forgives, the Son alone, the Holy Spirit alone. 1 No one, more-
over, cannot avoid what he can forgive.
(113) But perhaps someone has said that the Seraph said
to Isaias: 'Behold this hath touched thy lips, and shall take
away thy iniquities, and shall cleanse thy sins.' 2 'Shall take
away,' it says, 'and shall cleanse.' Not I shall take away, but
that fire from the altar of God, that is, spiritual grace. What
else can we piously understand to be on the altar of God than
the grace of the Spirit? Surely not the wood of trees, nor soot
and coal. Or what is so pious as for us to believe according
to the mystery that it was revealed by the mouth of Isaias
that all men are to be cleansed through the passion of Christ,
who according to the flesh like coal burned away our sins,
as you have it in Zachary: e ls not this a brand plucked out
of the fire? And that was Jesus clothed with filthy garments.' 3
(114) Finally, that we may know that this mystery of
the common Redemption was very clearly revealed by the
prophets you have it said also in this place: 'Behold He has
taken away your sins,' 4 not because Christ put aside His sins,
1 Cf. Luke 5.21.
2 Cf. Isa. 6.7.
3 Cf. Zach. 3.2,3.
4 Cf. Zach. 3.4.
THE HOLY SPIRIT 77
who did no sin, but because in the flesh of Christ the whole
human race was absolved of its sins.
(115) But even if Seraph had taken away sin, it would
have been destined for this mystery surely as one of the
ministers of God. For thus did Isaias say: Tor one of the
Seraphim was sent to me/ 5
Chapter 11
(116) The Spirit indeed also is said to have been sent,
but the Seraph to one, the Spirit to all. 1 The Seraph is sent
to minister; the Spirit works a mystery. The Seraph performs
what is ordered; the Spirit divides as he wishes. 2 The Seraph
passes from place to place, for he does not fill all things, but
is himself also filled by the Spirit. The Seraph descends with
a passing according to his nature, but we cannot indeed think
of this with respect to the Holy Spirit, of whom the Son of
God said : 'When the Paraclete shall come, whom I shall send
you from the Father, the Spirit of truth, who proceedeth from
the Father. 33
(117) For if the Spirit proceeds from a place, and passes
to a place, the Father also will be found in a place, and the
Son. If He goes out of a place, whom the Father sends, or
the Son, surely the Spirit passing and proceeding from a place
seems to leave both the Father and the Son as a body, accord-
ing to impious interpretations.
(118) I declare this with reference to those who say that
5 Cf. Isa. 6.6.
1 Cf. John 16.7.
2 Cf. 1 Cor. 12.11.
3 John 15.26.
78 SAINT AMBROSE
the Spirit has motion by descending. But neither is the Father
circumscribed in any place, who is over all things not only of
a corporeal nature, but also of invisible creation, nor is the
Son enclosed by the places and times of His works, who as
the Worker of all creation is over every creature, nor is the
Spirit of truth, namely the Spirit of God, circumscribed by
any corporeal boundaries, 4 who, since He is incorporeal, is
over all rational creation by the ineffable fullness of the God-
head, having the power over all things of breathing where
He wishes and of inspiring as He wishes. 5
(119) The Spirit, then, is not sent as from a place, nor
does He proceed as from a place, when He proceeds from the
Son, as the Son Himself, when He says: 'I came forth from
the Father, and am come into the world, 56 puts an end to
all opinions, which can be considered as from place to place,
as with some bodies. Moreover, similarly when we read that
God is either within or without, surely we do not either in-
clude God within some body or separate Him from some body,
but weighing this with a deep and ineffable estimation we
understand the secret of the divine nature.
(120) Finally, Wisdom so says that she proceeded from
the mouth 7 of the Most High not to be outside the Father
but with the Father, because 'the Word was with God, 58 not
only with the Father, but also in the Father. For He says:
*I am in the Father, and the Father in me.' 9 But neither when
He came out of the Father did He withdraw as from a place,
nor is He separated as a body from a body; nor when He is
4 Cf. Wisd. 7.23.
5 Cf. John 3 8.
6 John 16.28.
7 Cf. Eccli. 24.5.
8 John 1.1.
9 John 14.10.
THE HOLY SPIRIT 79
in the Father is He included as a body in a body. Also, when
the Holy Spirit proceeds from the Father and the Son, He is
not separated from the Father, nor is He separated from the
Son. For how can He be separated from the Father who is
the Spirit of His mouth? 10 This surely both is the proof of
His eternity, and expresses the unity of the Godhead.
( 121 ) He exists, then, and abides always, who is the Spirit
of His mouth; but He seems to come down, when we receive
Him, that He may dwell in us, lest we be alien to His grace.
He seems to come down upon us, not because He comes
down, but because our spirit goes up to Him. We would
speak more fully of this, did we not recall that already in
early works 11 there is set forth that the Father said: 'Let us
go down, and there confound their tongue, 312 and that the
Son said: 'If anyone love me, he will keep my word; and my
Father will love him, and we will come to him, and will make
an abode with him. 513
(122) The Spirit, then, so comes as the Father comes,
because, where the Father is, there is also the Son, and where
the Son is, there is the Holy Spirit. The Holy Spirit, therefore,
is not to be thought to come separately. Moreover, He does
not come from place to place, but from the disposition of the
order to the salvation of redemption, from the grace of vivi-
fication to the grace of sanctification, to transfer us from earth
to heaven, from harm to glory, from servitude to kingdom.
(123) Thus, then, the Spirit comes as the Father comes.
For the Son said : C I and the Father will come, and will make
an abode with him.' Does the Father come corporeally? Thus,
10 Ps. 32.6.
11 De fide 7.
12 Gen. 11.7.
13 John 14.23.
80 SAINT AMBROSE
then, comes the Spirit, in whom, when He comes, is the full
presence of the Father and the Son.
(124) For who can separate the Holy Spirit from the
Father and the Son, when indeed we cannot name the Father
and the Son without the Spirit? For e no man can say, the
Lord Jesus, but by the Holy Ghost/ 14 So if we cannot name
the Lord Jesus without the Spirit, surely we cannot proclaim
Him without the Spirit. But if the angels also proclaim the
Lord Jesus, whom no one can proclaim without the Spirit,
then in them also the office of the Holy Spirit functions.
(125) We have proved then that there is one presence,
that there is one grace on the part of the Father and of the
Son and of the Holy Spirit, which is so heavenly and divine
that the Son gives thanks for this, saying: e l give thanks to
thee, O Father, Lord of heaven and earth, because thou hast
hid these things from the wise and prudent, and hast revealed
them to little ones.' 15
Chapter 12
(126) Therefore, since the calling is one, the grace also
is one. Then it is written: 'Grace to you and peace from God
our Father, and from the Lord Jesus Christ.' 1 Behold we
have it that there is one grace on the part of the Father and
the Son, and that there is one peace on the part of the Father
and the Son, but this grace and peace are the fruit of the
Spirit, as the Apostle himself taught when he said: 'But the
14 1 Cor. 12.3.
15 Matt. 11.25.
1 Rom. 1.7.
THE HOLY SPIRIT 81'
fruit of the Spirit is charity, joy, peace, patience/ 2 Peace is
both good and necessary, that no one may be disturbed by
the uncertainties of disputations, and may be shaken by the
storm of bodily passions, but that with simplicity of faith and
tranquility of mind, the affections may persevere quietly about
the worship of God.
(127) As to peace we have given proof, but as to grace
the Prophet Zacharias says that God promised to pour the
spirit of grace and mercy upon Jerusalem, 3 and the Apostle
Peter says: 'Do penance, and be baptized every one of you
in the name of Jesus Christ, for the remission of your sins;
and you shall receive the grace of the Holy Ghost.' 4 Therefore,
as grace is of the Father and of the Son, so also is it of the
Holy Spirit. For how can there be grace without the Spirit
when all divine grace is in the Holy Spirit?
(128) Not only do we read of the peace and grace of
the Father and of the Son and of the Holy Spirit, but also
of the charity and communion, faithful Augustus. For of
charity it is said: 'The grace of our Lord Jesus Christ, and
the charity of God.' 5 We have received the charity of the
Father. The same charity which is of the Father, is also of the
Son. For He Himself said: "He that loveth me, shall be loved
by my Father, and I will love him. 36 For what is the charity
of the Son, if not that He offered himself for us, and redeemed
us with His blood. 7 Moreover, the same charity is also in
the Father, for it is written: 'For God so loved the world, as
to give His only begotten Son. 58
2 Gal. 5.22.
3 Cf Zach. 12.10.
4 Acts 2.38.
5 2 Cor. 13.13.
6 John 14.21.
7 Cf. Eph. 5 2.
8 John 3.16.
82 SAINT AMBROSE
(129) So the Father gave His Son, and the Son Himself
gave Himself. Charity is preserved, and devoutness is not
harmed, for there can be no harm to devoutness, where there
is no hardship in giving. He gave Him who was willing; He
gave Him who offered Himself; surely the Father did not give
the Son for punishment but for grace. If you enquire into
the merit of the deed, question the word 'devoutness. 3 The
vessel of election clearly shows this unity of divine charity, for
both Father gave the Son, and the Son Himself gave Himself.
The Father gave, who 'spared not even His own Son, but
delivered Him up for us all. 39 Of the Son also he says: 'Who
delivered Himself for me. 310 'Delivered,' he says. If of grace,
why do I find fault? If of injury, I owe more.
(130) But as the Father gave the Son, and the Son Him-
self gave Himself, learn that the Spirit also gave Him. For it
is written: 'Then Jesus was led by the Spirit into the desert,
to be tempted by the devil. 311 So the Spirit, too, loved the
Son of God and gave Him. For just as the charity of the
Father and of the Son is one, so have we declared that this
charity of God is poured forth abroad through the Holy Spirit
and is the fruit of the Holy Spirit, for 'the fruit of the Spirit
is charity, joy, peace, patience.' 12
(131) Moreover, it is manifest that there is fellowship
with the Father and with the Son, for it is written: 'Our
fellowship with the Father and with His Son, Jesus Christ';
and elsewhere: 'The communication of the Holy Ghost with
you all.' 13 If, then, there is one peace, one grace, one charity,
one communication on the part of the Father and of the Son
9 Rom. 8.32.
10 Gal. 11.20.
11 Matt. 4.1.
12 Gal. 5.22.
13 1 John 1.3; 2 Cor. 13.13.
THE HOLY SPIRIT 83
and of the Holy Spirit, surely there is one operation, and
where there is one operation, certainly the power cannot be
divided, and substance separated. For how can the grace of
the same operation come together?
Chapter 13
(132) Who then shall dare to deny the unity of the name,
when he sees the oneness of the operation? But why do I affirm
the unity of the name with arguments when there is the evi-
dent proof of the divine voice that the Father and the Son
and the Holy Spirit have one name? For it is written: 'Go
baptize the nations in the name of the Father, and of the
Son and of the Holy Ghost.' 1 'In the name,' he said, not
'in the names.' So there is not one name for the Father,
another name for the Son, another name for the Holy Spirit,
because there is one God, not several names, because there
are not two Gods, not three Gods. 2
(133) And that He might disclose that there is one
Godhead, one majesty, because there is one name of the
Father and of the Son and of the Holy Spirit, and that the
Son did not come in one name, and the Holy Spirit in an-
other, the Lord Himself said: 'I am come in the name of my
Father, and you receive me not. If another shall come in
his own name, him you will receive.' 3
(133 A) Moreover, what the name of the Father is, this
same name Scripture declares to be the Son's, for the Lord
said in Exodus: 'I will go before thee in my name and I will
1 Cf. Matt. 28.19.
2 Cf. 1 Cor. 8.4.
3 John 5.43.
84 SAINT AMBROSE
proclaim in the name of the Lord before thee. 54 So the Lord
said that He would proclaim the Lord in His name. So the
Lord is the name both of the Father and of the Son.
(134) But since the name of the Father and of the Son is
one, accept that the same name is that of the Holy Spirit also,
for the Holy Spirit also came in the name of the Son, as it is
written : 'But the Paraclete, the Holy Ghost, whom the Father
will send in my name, he will teach you all things.' 5 For He
who came in the name of the Son, surely also came in the
name of the Father, for the name of the Father and of the
Son is one. Thus it comes about that the name of the Father
and of the Son and of the Holy Spirit is one. Tor there is
no other name under heaven given to men, whereby we must
be saved. 56
(135) At the same time He taught that the unity of the
name is to be believed, not the disparity, for Christ came in
the oneness of the name, but anti-Christ is to come in his
own name, as it is written: C I am come in the name of my
Father; and you receive me not. If another shall come in his
own name, him you will receive.' 7
(136) It is taught, then, from these passages that there is
no diversity of names in the Father and the Son and the Holy
Spirit, Paraclete, and that what is the name of the Father,
this also is the name of the Son; similarly, that what is the
name of the Son, this also is that of the Holy Spirit, when the
Son is also called Paraclete, as is the Holy Spirit. And so the
Lord Jesus says in the Gospel: 'And I will ask the Father,
and he shall give you another Paraclete, that he may abide
4 Cf. Exod. 33.19.
5 John 14.26.
6 Acts 4.12.
7 John 5.43.
THE HOLY SPIRIT 85
with you for ever, the Spirit of Truth/ 8 And well did He say
'another' that you might not understand the Son Himself to
be the Spirit Himself, for there is a unity of the name, and
no Sabellian 9 confusion of the Son and of the Spirit.
(137) And so one Paraclete is the Son, another Paraclete
the Holy Spirit, for John also called the Son a Paraclete, as
you have it: 'If any man sin, we have an Advocate [Paraclete]
with the Father, Jesus Christ. 310 And so just as there is unity
of name, so also is there unity of power; for where the Para-
clete Spirit is, there also is the Son.
(138) For just as the Lord says here that the Spirit will
be with the faithful forever, so too, does He show elsewhere
regarding Himself that He will be with the Apostles forever,
saying : 'Behold, I am with you all days, even to the consum-
mation of the world.' 11 So the Son and the Spirit are one;
the name of the Trinity is one; and there is one and indivi-
sible Presence.
(139) Moreover, just as we show that the Son is named
the Paraclete, so, too, we show that the Spirit is called the
Truth. Christ is the Truth; the Spirit is the Truth; for you
have it in John's epistle: 'That the Spirit is Truth/ 12 Not
only is the Spirit called the Spirit of Truth, but also Truth,
just as the Son is proclaimed Truth, who says: T am the way,
and the truth, and the life. 513
8 John 14.16,17.
9 The Sabellians, anxious to maintain the unity of God, denied the
differences in Persons and identified the Father and the Son.
10 1 John 2.1.
11 Matt. 28.20.
12 Cf 1 John 5 6,7.
13 John 14.6.
86 SAINT AMBROSE
Chapter 14
(140) But why should I add that just as the Father is
light, so, too, the Son is light, and the Holy Spirit is light?
This surely belongs to divine power. For God is light, as John
said: That God is light; and that in Him there is no dark-
ness.' 1
(141) But the Son also is Light, because 'Life was the
Light of men.' 2 And the Evangelist, that he might show that
he spoke of the Son of God, says of John the Baptist: 'He
was not the light, but was to bear witness to the light, that
he was the true light, which enlighteneth every man that
cometh into this world. 33 Therefore, since God is the Light,
and the Son of God is the true Light, without doubt the Son
of God is true God.
(142) You have it also elsewhere that the Son of God is
the Light: 'The people that dwelt in darkness and in the
shadow of death have seen a great light. 54 But what is more
evident than this which says: 'For with thee is the fountain
of life; and in thy light we shall see light/ 5 That is, that with
Thee, God Omnipotent Father, who are the Fount of Life, in
thy light the Son, we shall see the light of the Holy Spirit.
Just as the Lord Himself shows when He says: 'Receive ye
the Holy Ghost/ and elsewhere: 'Virtue went out from Him.' 6
(143) Moreover, who will doubt that the Father Himself
is light, when it is read of His Son that He is the splendor
of eternal light? 7 For of whom if not of the eternal Father
1 1 John 1.5.
2 John 1.4.
3 John 1.8,9.
4 Cf. Isa. 9.2.
5 Ps. 35.10.
6 John 20.22; Luke 6.19.
7 Cf. Heb. 1.3.
THE HOLY SPIRIT 87
is the Son the splendor, who both is always with the Father
and always shines not with a dissimilar but with the same
light?
(144) And Isaias points out that the Holy Spirit is not
only light but is also fire, when he says : 'And the light of Israel
shall be as fire.' 8 Thus the Prophets called Him a burning
fire, because in those three points we notice more readily the
majesty of the Godhead, for to sanctify is of the Godhead,
and to illuminate is proper to fire and light, and to be ex-
pressed and to be seen in the appearance of fire is customary
with the Godhead; 'for God is a consuming fire,' 9 as Moses
said.
(145) For he himself saw the fire in the bush, and he
had heard God at that time when a voice came from the
flame of fire to him saying: 'I am the God of Abraham, and
the God of Isaac, and the God of Jacob.' 10 The voice was
from the flame, and the flame was in the bush, and the flame
was not harmful. For the bush was burned, and was not
burned up, because in that mystery the Lord represented that
He would come to illuminate the thorns of our body; not to
consume those beset with miseries but to mitigate the miseries;
who would baptize with the Holy Spirit and with fire, 11 that
He might distribute grace and consume sins. Thus in the
appearance of fire God keeps His purpose.
(146) In the Acts of the Apostles also, when the Holy
Spirit descended upon the faithful, the likeness of fire was
seen, for thus you have it : 'And suddenly there came a sound
from heaven, as though the Spirit were coining with great
might; and it filled the whole house where they were sitting;
8 Isa. 10.17.
9 Cf. Deut. 4.24.
10 Cf. Exod. 3.15,
11 Cf. Matt. 3.11.
88 SAINT AMBROSE
and there appeared to them cloven tongues as it were of fire.' 12
(147) Therefore, too, did that take place, when Gedeon,
about to overcome the Medianites, ordered three hundred
men to take pitchers, and to hold lighted lamps in the pitchers,
and in their right hands trumpets; thus our ancestors pre-
served what they had received from the Apostles, that the
pitchers are our bodies, which, fashioned out of clay, know
not how to fear, if they burn with the fervor of spiritual grace,
and bear testimony to the passion of the Lord Jesus with a
confession of a melodious voice.
(148) Who, then, will doubt of the Godhead of the Holy
Spirit, when, where the grace of the Spirit is, there the like-
ness of the Godhead appears? By this testimony we gather not
the diversity but the unity of the divine power. For how can
there be a separation of power, where the effect of the oper-
ation in all is one? Neither indeed can there be grace of the
sacraments, except where there was remission of sins.
(149) What, then, is that fire? Surely not fire made of
common twigs, or roaring by the burning of the stubble of
the forests, but that fire which, like gold, improves good deeds,
and consumes sins like stubble. This surely is the Holy Spirit,
who is called both the fire and the light of the Lord's coun-
tenance; the light, as we have said above: 'The light of thy
countenance, O Lord, is signed upon us. 513 What then is
the light that is sealed, if not the light of that spiritual seal
'in whom believing,' he says, 'you were sealed with the holy
Spirit of promise'? 14
(150) And just as there is the light of the divine coun-
tenance, so fire flashes forth from the countenance of God,
12 Cf. Acts 2.2,3.
13 Ps. 4.7.
14 Eph. 1.13.
THE HOLY SPIRIT 89
for it is written: C A fire shall burn in His countenance.' 15
For the grace of the day of judgment shines forth, that abso-
lution may follow, to reward the allegiance of the saints. O
the great richness of the Scriptures, which no one can com-
prehend with human nature ! O greatest proof of the divine
Unity! For how many things are indicated by these two
verses !
Chapter 15
(151) We have said that the Father is Light, the Son is
Light, the Holy Spirit is Light. Let us accept also that the
Father is Life, the Son is Life, the Holy Spirit is Life. For
John said: 'That which was from the beginning, which we
have heard and which we have seen, and with our eyes have
diligently looked upon, and our hands have handled, con-
cerning the word of life; and life was manifested, and we
have seen, and do bear witness, and declare unto you the life,
which was with the Father.' 1 And he said both the Word
of Life and the Life, that he might signify both the Father
and the Son as the Life. For what is the Word of Life, if not
the Word of God? And by this both God and the Word of
God are the Life. And just as He is called the Word of Life,
so is He the Spirit of Life. For it is written: Tor the Spirit of
Life was in the wheels/ 2 Therefore, just as the Word of Life
is Life, so the Spirit of Life is Life.
(152) Observe now that just as the Father is the Foun-
tain of Life, so, too, many have declared that the Son also
15 Cf. Ps. 49.3.
1 Cf. 1 John 1.1,2.
2 Ezech. 1.20.
90 SAINT AMBROSE
is signified as the Fountain of Life, because, He says, with
You, Almighty God, your Son is the Fountain of Life, that
is, the Fountain of the Holy Spirit, since the Spirit is the Life,
as the Lord says: The words that I have spoken to you,
are Spirit and Life,' 3 because where the Spirit is, Life also
is; and where Life is, the Holy Spirit also is.
(153) Yet many wish that the Father alone be indicated
in this passage by Fountain, although they see what Scripture
has said. It says: e With thee is the fountain of life, 34 that is,
with the Father is the Son, for the Word is with God, who was
in the beginning and was with God.
154) But whether one understands in this passage the
Father or the Son as the Fountain, surely we understand not
a fountain of water which is something created, but of that
divine grace, that is, of the Holy Spirit, for He is living water.
Thus the Lord says: 'If thou didst know the gift of God,
and who it is that saith to thee, give me to drink; thou, per-
haps, wouldst have asked of him, and he would have given
thee living water.' 5
(155) This water did the soul of David thirst for. The
fountain of these waters does the hart pant after, 6 not thirst-
ing for the poisons of serpents. For the water of spiritual grace
is living, that it may purify the internal parts of the mind,
and wash away every sin of the soul, and cleanse hidden
errors.
3 John 6 64.
4 Ps. 35.10.
5 John 4.10.
6 Cf. Ps. 41.3,2.
THE HOLY SPIRIT 91
Chapter 16
(156) But lest someone should disprove as it were of the
littleness of the Spirit, and so wish to make a difference in
magnitude, because the water seems to be a small portion of
the fountain, although the examples of created things seem
least of all suited for comparison with the Godhead, yet lest
they have some prejudice also from this comparison with a
created thing, let them learn that the Holy Spirit has been
called not only water but also a river, according to what is
written: 'Out of His belly shall flow rivers of living water.
Now this he said of the Spirit which they should receive who
believed in Him/ 1
(157) Therefore, the Holy Spirit is a river, and a very
large river, which according to the Hebrews flowed from
Jesus in the lands, as we have received it in prophecy from
the mouth of Isaias. 2 This river is great, which flows always,
and never fails. Not only a river, but also one of profuse
stream, and of overflowing greatness, just as David also said:
'The stream of the river maketh the city of God joyful.' 3
(158) For that city, the heavenly Jerusalem, is not washed
by the course of some earthly river, but the Holy Spirit pro-
ceeding from the Fountain of Life, by a short draught of
which we are satiated, seems to flow more abundantly among
those heavenly Thrones, Dominions and Powers, Angels and
Archangels, boiling in the full course of seven spiritual virtues.
For if the river spreading over the tops of its banks overflows,
how much more does the Spirit, rising above every creature,
when He touches the remaining lower fields of the mind, as
1 John 7.38,39.
2 Is. 66.12.
3 Ps. 45 5.
92 SAINT AMBROSE
it were, delight that heavenly nature of creatures with a kind
of more effusive fertility of His mind !
(159) Let it not cause disturbance that John has said
here either 'rivers 5 or elsewhere 'seven Spirits'; 4 for by these
sanctifications of the gifts of the Spirit, as Isaias said, is sig-
nified the fullness of the virtues: the spirit of wisdom, and of
understanding, the spirit of counsel, and of fortitude, the spirit
of knowledge, and of godliness, the spirit of the fear of God. 5
So there is one river, but many streams of spiritual gifts. This
river, then, goes forth from the Fountain of Life.
(160) Here again do not turn your understanding to the
lower things, because there seems to be a kind of difference
between a fountain and a river; and yet the sacred Scripture-
has provided for all things lest the weakness of human nature
be caught by the lowliness of the language. Although you pic-
ture to yourself any river, it comes from a fountain; yet it
is of one nature, of one splendor and grace. Do you also
say that the Holy Spirit is of one substance with the Son of
God and God the Father, of one brilliance and glory? I shall
make a faithful summary of the unity of the power, and shall
not fear any question as to the difference in greatness. For
even in this Scripture looks out for us; for the Son of God
says: c He that shall drink of the water that I shall give him,
there will become in him a fountain of water, springing up
unto everlasting life.' 6 This Fountain indeed, spiritual grace,
is a river proceeding from the living Fountain. The Holy
Spirit, then, is also the Fountain of Life.
(161) You notice, then, from His words that the unity
of the divine greatness is signified, and that Christ also cannot
4 John 7.38; Apoc. 5.6.
5 Cf. Isa. 11.2.
6 Cf. John 4.13,14.
THE HOLY SPIRIT 93
be denied by the heretics as a Fountain, since the Spirit, too,
is called a Fountain. And as the Spirit is called a river, so, too,
the Father said: 'Behold, I shall come upon you like a river
of peace, and as a torrent inundating the glory of the Gen-
tiles/ 7 But who will doubt that the Son of God is the river
of life, from whom the rivers of eternal life flowed forth?
(162) Good, then, is the water, spiritual grace. Who will
give this Fountain to my breast? Let it spring up in me; let
the bestower of eternal life flow upon me. Let that Fountain
flow over upon us; let it now flow from us. For Wisdom says:
'Drink water out of thy own cistern, and the streams of thy
own well, and let thy waters flow abroad in thy streets. 58 How
shall I hold this water from flowing forth, from slipping away?
How shall I preserve my vessel, lest any crack of sin penetra-
ting it let the moisture of eternal life trickle forth? Teach us,
Lord Jesus, teach us as You taught your Apostles, saying:
'Lay not up for yourselves treasures on earth, where the rust,
and the moth consume, and where thieves dig through, and
steal 59
(163) Clearly He indicates that the thief is the unclean
spirit, who cannot steal upon those who walk in the light of
good works, but if he should catch one midst the joys of
earthly pleasures, despoils him of all the flower of eternal
virtue. And so the Lord says: 'Lay up for yourselves treasures
in heaven where neither the rust, nor the moth doth consume,
and where thieves do not dig through, nor steal. For where
thy treasure is, there is thy heart also. 310
(164) Our rust is lasciviousness; our rust is wantonness;
7 Cf. Isa. 66.12.
8 Prov. 5.15,16.
9 Matt. 6.19.
10 Matt. 16.20,21.
94 SAINT AMBROSE
our rust is luxury, which obscure the sharpness of the mind
with the filth of vices. Again our moth is Arius, our moth
is Photinus, who cut the holy vestment of the Church with
their impiety, and desiring to separate the indivisible unity
of the divine power, gnaw the precious veil of faith by their
sacrilegious bite. Water is spilled, if Arius has implanted his
tooth; it flows forth if Photinus has fixed his sting in anyone's
vessel. We are a base formation; we speedily feel vices.
But no one says to the potter : 'Why hast thou made me thus?'
For although our vessel is base, yet one is in honor, another
in dishonor. 11 So do not open your pit, and do not dig with
vices and crimes, lest some one say: c He hath opened a pit
and dug it; and he is fallen into the hole he made. 512
(165) If you seek Jesus, abandon broken pits; for Christ
was not accustomed to sit near a pit, but near a well. There
that Samaritan woman who believed, that woman who wished
to draw water, found Him. 13 Although you ought to have
come early in the morning, yet, even you should come later,
you will find Jesus at the sixth hour tired from the journey.
He is tired, but because of you, because He has sought you
for a long time, your unbelief has long tired Him. Yet He is
not offended, if only you come. He asks to drink, who is about
to give. But He drinks not the water of a passing stream, but
your salvation. He drinks your compassion; He drinks the cup,
that is, that passion which is the redeemer of your crimes, that
you may quench the thirst of this world by the drink of His
sacred blood.
(166) Thus Abraham deserved God after he dug a well.
Thus, Isaac, when he walked along the way to the well,
11 Rom. 9.20; cf. 9.21.
12 Ps. 7.16.
13 Cf. John 4.6,7.
THE HOLY SPIRIT 95
received the wife who was coming as a type of the Church. 14
Faithful he was at the well; unfaithful at the pit. Then, too,
Rebecca, as we read, found her seeker at the fountain, and
the harlots washed themselves with blood in the pit of
Jezebel. 15
14 Cf. Gen. 21.30; 24.62,67.
15 Cf. 3 Kings 22.36.
THE HOLY SPIRIT
BOOK Two
Prologue
LTHOUGH IN THE FIRST BOOK of the ancient history
it has been made clear from reading both that the
grace of the sevenfold Spirit was reflected in the
judges themselves of the ancient Jews and that the mysteries
of the heavenly sacraments were revealed through the Holy
Spirit, whom Moses was not unaware of as eternal, according-
ly at the beginning of the world rather, before the beginning
he joined Him with God, whom he knew to be eternal
before the beginning of the world. For, if anyone notices
carefully, he will recognize in the beginning the Father and
the Son and the Spirit. For of the Father it is written: 'In the
beginning God created heaven and earth.' Of the Spirit it is
said: 'The Spirit was moved over the waters/ 1 And in the
beginning of creation the figure of baptism is well indicated,
1 Gen. 1.L2.
97
98 SAINT AMBROSE
through which the creature had to be cleansed. It is also read
of the Son that it is He who made a separation of the light
and the darkness; for there is one God the Father who speaks,
and one Lord Jesus who acts.
(2) But, again, lest you think that there was either ar-
rogant power on the part of Him who spoke or base com-
pliance on the part of Him who acted, the Father confesses
the Son as equal to Himself in the oneness of the work, saying:
'Let us make man to our image and likeness,' 2 For what else
do image and working and common likeness signify than the
oneness of the same majesty?
(3) Yet, that you may recognize more fully the equality
of the Father and of the Son, just as the Father spoke and
the Son did, so, too, the Father works and the Son speaks.
The Father works, as it is written: 'My Father worketh
until now.' 3 You have it said to the Son: 'Say the word,
and he shall be healed.' 4 And the Son says to the Father:
C I will that where I am, they also may be with me.' & The
Father did what the Son said.
(4) But Abraham was not ignorant of the Holy Spirit.
And thereupon he saw three, and adored one, 6 because
there is one God, one Lord, and one Spirit. And so there is
oneness of honor, because there is oneness of power.
(5) And what shall I say of each one? Samson, born by
the divine promise, had the Spirit with him, for so we read:
c The Lord blessed him, and the Spirit of the Lord began to
be with him in the camp.' 7 And thus foreseeing the future
2 Gen. 1.26.
3 John 5.17.
4 Cf. Matt. 8.8.
5 Cf. John 17.24.
6 Gen. 18.2-3.
7 Judges 13.25.
THE HOLY SPIRIT
mystery, he demanded a wife from the foreigners, which h
father and mother did not know, as it is written, because
is from the Lord. And rightly was he held stronger than th
rest, for the Spirit of the Lord directed him, under whos
guidance, he alone now put to flight the peoples of th
foreigners, now tore the lion asunder with his hands, inacce:
sible to its bite, invincible in his strength. 8 Would that h
had been as careful to preserve grace as he was strong t
overcome the beast!
(6) Perhaps this was not only a marvel of courage, bi
also a mystery of wisdom, an oracle of prophecy. For it doe
not seem to be without meaning that when he was on h
way to the sacrament of marriage, a roaring lion met bin
whom he tore apart with his hands, in whose body, as h
was on the point of gaining the desired wedlock, he fine
a swarm of bees, and from whose mouth he took hone^
which he gave to his father and mother to eat. 9 The peopj
of the Gentiles, who believed, had honey; the people wh
before belonged to savagery is now of Christ.
( 7 ) The riddle is not without mystery, which he propose
to his companions, saying: 'Out of the eater came fort
meat, and out of the strong came forth sweetness.' 10 Then
was mysterious to the point that its solution was sought withi
three days, which could not have been solved except throug
the faith of the Church on the seventh day, when the tirr
of Law had been completed, after the passion of the Lore
For thus you have it, that the Apostles also did not unde
stand, 'because Jesus was not yet glorified/ 11
8 Cf. Judges 14.1 -5ff.
9 Cf. Judges 14.8ff.
10 Cf. Judges 14.14.
11 John 7.39,
100 SAINT AMBROSE
(8) They say: What is tweeter than honey? and what is
stronger than a lion?' To this he replied: 'If you had not
ploughed with my heifer, you had not found out my riddle.' 12
O divine mystery! O manifest sacrament! We have evaded
the slayer; we have overcome the powerful! There now is the
food of life, where before was the hunger of a miserable life.
Dangers are turned into safety, bitterness into sweetness.
Grace has come forth from the offence ; power from weakness,
life from death.
(9) Yet there are those who on the other hand believe
that the wedlock could not have been established except by
the slaying of the lion of the tribe of Judas, and that so in
His body, that is, the Church, bees were found, who store up
the honey of wisdom, because after the Lord's passion the
Apostles believed more. So Samson, as a Jew, kills this lion,
but in it he found honey, as in the figure of the heritage to
be redeemed, that a remnant might be saved according to
the election of grace. 13
(10) Scripture says: 'And the Spirit of the Lord came
upon him; and he went down to Ascalon, and slew there
thirty men.' 14 For he was unable not to possess the victory,
who comprehended the mysteries. So in the garments they
receive the reward of wisdom, the badge of intercourse, who
resolve and answer the riddle.
(11) Here, again, other mysteries arise, in that his wife
is carried away, and so foxes set fire to the sheaves of aliens. 15
For those who contend against the divine sacraments are
usually deceived by their own cunning. So again Scripture
12 Judges 14.18.
13 Cf Rom. 11.5.
14 Judges 14,19.
15 Cf. Judges 15-lff.
THE HOLY SPIRIT 101
says in the Canticle of Canticles: 'Catch us the little foxes that
destroy the vines, that our vineyards may flourish/ 16 Well did
he say 'little/ because the larger could not destroy the vine-
yards, although to the strong even the Devil is little.
(12) He, then (to make a summary of the story, for the
consideration of the whole passage must be reserved for its
own time), was unconquered as long as he possessed spiritual
grace, as was the people of God chosen by the Lord, that
Nazarene in the Law. So Samson was unconquered, and so
invincible that he struck a thousand men with the jawbone
of an ass, 17 so full of heavenly grace that when thirsty he even
found water in the jawbone of an ass, whether you compare
this to a miracle, or turn it to a mystery, since in the humility
of the people of the Gentiles there was both rest and triumph,
according as it is written: 'If anyone strike thee on the cheek,
turn to him the other also.' 18 For by this endurance of injuries,
which the sacrament of baptism teaches, we triumph over
some stings of anger, that, when we have met death, we may
obtain the rest of the resurrection.
(13) Was it that Samson, then, who broke the ropes
intertwined with thongs, who broke new cords like weak
threads? Was it that Samson who did not feel the bonds of
his hair fastened by a fixed beam, so long as he possessed
spiritual grace? He, I say, after the Spirit of God departed
from him, greatly changed from that Samson who returned
clothed in the spoils of the foreigners, fallen from his strength
on the knees of a woman, caressed and deceived, shorn of his
consecrated hair. 19
16 Cf. Cant. 2.15.
17 Cf. Judges 15.15.
18 Cf. Matt. 5.39.
19 Cf. Judges 16.7-19.
102 SAINT AMBROSE
(14) So did the hairs of his head possess such importance
that, while these remained, his strength remained unconquered,
but when the head was shorn, all the strength of the man was
suddenly lost? We should not think that the hairs of the body
possess such strength. There is the hair of religion and faith;
the hair of the Nazarene perfect in the Law, consecrated in
parsimony and abstinence, with which she, in type the Church,
who had poured oil over the feet of the Lord, wiped the feet
of the heavenly word; 20 for then she knew Christ also accord-
ing to the flesh. Manifestly, that is the hair of which it is
said : Thy hair is as flocks of goats' ; growing from that head
of which it is said: c The head of every man is Christ' and
elsewhere: 'His head is as the finest gold; his locks as black
pine-trees.' 21 The good ships of Tharsis are of pine, which
float upon the floods of the world, and show the safe oarage
of salvation.
(15) And so also in the Gospel our Lord, pointing out
that certain hairs of the head are visible and perceptible, says :
c But the very hairs of your head are all numbered,' 22 pointing
out manifestly the deeds of spiritual virtue, for God has
no care for our hair. And yet it is not absurd to believe that,
since in accord with His divine majesty nothing can be hidden
from Him.
(16) But what does it profit me, if God Himself knows
all rny hairs? That redounds and is of benefit to me if He, the
ever-watchful witness of good deeds, grants the reward of
eternal glory. Finally, Samson himself, declaring that these
hairs are not corporeal but perceptible, says: 'If my head
20 Cf. John 12.3.
21 Cant. 4.1; 1 Cor. 11.3; cf. Cant. 5.11,
22 Matt. 10.30.
THE HOLY SPIRIT 103
be shaven, my strength shall depart from me. 523 This concerns
the mystery. Now let us consider the order of the passage.
Chapter 1
(17) Above you have it that 'the Lord blessed him, and
the Spirit of the Lord began to be with him.' Below it says:
'And the Spirit of the Lord came upon him.' Likewise it
says: c lf my head be shaven, my strength shall depart from
me/ After he was shaven, see what Scripture says: 'The Lord/
it says, 'was departed from him.' 1
(18) You see, then, that He who was with him, Himself
departed from him. The same, then, is the Lord, who is the
Spirit of the Lord; that is, He called the Spirit of the Lord,
Lord, just as also the Apostle says: 'Now the Lord is a spirit;
and where the Spirit of the Lord is, there is liberty.' 2 You have
then, the Lord called also the Holy Spirit; for the Holy Spirit
and the Son are not one Person, but one Substance.
(19) In this place, also, he mentioned Power and signified
the Spirit. For just as the Father is Power, so, too, is the
Son Power, and is the Holy Spirit Power. 3 Of the Son you
have read that 'Christ is the power of God, and the wisdom
of God.' 4 We read also that the Father is Power, as it is
written: 'You shall see the Son of man sitting on the right
hand of the power of God.' 5 Here, surely, He called the Father
23 Judges 16.17.
1 Judges 13.24-25; 14.6; 16.17,20.
2 2 Cor. 3.17.
3 Cf. 1 John 5.17.
4 1 Cor. 1.24.
5 Matt. 26.64.
104 SAINT AMBROSE
Power, on whose right hand the Son sits, as you have it: The
Lord said to my Lord: Sit thou at my right hand.' 6 The
Lord Himself also named the Holy Spirit Power when He
said: 'You shall receive the power, when the Ghost comes
upon you/ 7
Chapter 2
(20) For the Spirit Himself is power, for you have read:
The Spirit of counsel, and of fortitude [power].' 1 And as the
Son is the Angel of great counsel, so also is the Spirit of
counsel, that you may know that the counsel of the Father
and of the Son and of the Holy Spirit is one the counsel not
on some doubtful matters, but on foreknown and established
matters.
(21) But that the Spirit is the Arbiter of divine Counsel,
learn also from this. For when we taught above 2 that the
Arbiter of baptism is the Holy Spirit, and have read that
baptism is the counsel of God, as you have it: 'But the
Pharisees despised the counsel of God against themselves,
being not baptized by him,' 3 it is very clear that, since there
can be no baptism without the Spirit, there can also be no
counsel of God without the Spirit.
(22) And that we may know more fully that the Spirit
is Power, we should know that He was promised, when the
Lord said: e l will pour out my spirit upon all flesh.' 4 He
6 Ps. 109.1.
7 Cf. Acts 1.8.
1 Isa. 11.2.
2 See Book 1, ch. 6.
3 Cf. Luke 7.30.
4 Joel 2.28.
THE HOLY SPIRIT 105
then who was promised us is Himself Power, just as also in
the Gospel the same Son of God declared when He said:
'And I send the promise of my Father upon you; but stay you
in the city, till you are clothed with power from on high.' 5
(23) And the Evangelist so far points out that the Holy
Spirit is power, so that St. Luke also related that He descended
with great power, when he says: c And suddenly there came
a sound from heaven, as though the Spirit were borne with
great power. 36
(24) But lest you again think that this is to be referred
to sensible and corporeal things, learn that the Spirit so de-
scended just as Christ is to descend, as you have it: They
shall see the Son of man coming in the clouds of heaven with
great power and majesty.' 7
(25) For how is not the power one and the might the
same, when the work of the Father and of the Son and of the
Holy Spirit is one, the judgment one, the temple one, the
vivification one, the sanctification one, the kingdom also one?
Chapter 3
(26) For let them say in whom they think there is an
unlikeness of the divine work. Since just as life is to know
the Father and the Son, as the Lord himself declared when
He said: 'This is life everlasting; that they may know thee,
the only true God, and Jesus Christ, whom thou hast sent,' 1
so also is life to know the Holy Spirit. For the Lord says: 'If
5 Luke 24.49.
6 Cf. Acts 2.2.
7 Matt. 24.30.
1 John 17.3.
106 SAINT AMBROSE
you love me, keep my commandments; and I will ask the
Father, and he shall give you another Paraclete, that he may
abide with you for ever, the Spirit of truth, whom the world
cannot receive; because it seeth him not, nor knoweth him;
but you know him, because he abides with you, and he is in
you. 52
(27) The world, then, did not have eternal life, because
it had not received the Spirit; moreover, where the Spirit is,
there is eternal life, for the Spirit himself is He who effects
eternal life. Therefore, I wonder why the Arians raise the
question as to the only true God. For just as it is eternal life
to know the only true God, so it is eternal life to know Jesus
Christ, so it is eternal life to know the Holy Spirit, whom the
world does not see as it sees the Father, does not know as it
knows the Son. Moreover, he who is not of this world has
eternal life, and the Spirit, who is the light of eternal life,
abides with him for ever.
( 28 ) So, if the knowledge of the only true God confers this
which the knowledge of the Son and of the Spirit confers, why
do you separate the Son and the Spirit from the honor of the
true God, when you do not separate them from the magnitude
of the benefit? For either you must believe that this greatest
boon is of the only true Godhead, and as you will confess the
only true Godhead of the Father, so you will confess it of the
Son and of the Spirit, or if you should say that he, too, can
confer eternal life who is not true God, you will fall into the
position of seeming to derogate rather from the Father, whose
work you do not think to be the chief work of the only true
Godhead, but to be compared to the works of a creature.
2 Cf. John 14.15-17.
THE HOLY SPIRIT 107
Chapter 4
( 29 ) Moreover, what wonder is it if the Spirit works life,
who gives life as the Father does, who gives life as the Son
does? 1 Moreover, who would deny that to give life is of the
Eternal Majesty? For it is written: 'Enliven thy servant.' 2
So he is enlivened who is a servant, that is, man, who did not
have life before, but received the privilege of having it.
(30) Therefore, let us see whether the Spirit is enlivened,
or Himself enlivens. But it is written: 'The letter killeth, but
the Spirit giveth life.' 3 So the Spirit giveth life.
(31) But that you may understand that the quickening
of the Father and of the Son and of the Holy Spirit is not
divided, learn that there is a oneness of quickening also, since
God himself quickens through the Spirit; for Paul said: 'He
that raised up Jesus Christ from the dead shall quicken also
your mortal bodies, because of his Spirit dwelling in you.' 4
Chapter 5
(32) Who indeed can doubt that the Holy Spirit quickens
all things, since He, too, just as the Father and the Son, is
the Creator of all things, and God, the omnipotent Father,
is understood to have done nothing without the Holy Spirit;
for even in the beginning of the creation the Spirit moved over
the waters? 1
1 Cf. John 5.2L
2 Cf. Ps. 118.17.
3 2 Cor. 3.6.
4 Rom. 8.11.
1 Cf. Gen. 1.1.
108 SAINT AMBROSE
(33 ) So, when the Spirit moved over the waters, there was
no grace in creation, but after the creation of this world also
received the operation of the Spirit, it gained all the beauty
of that grace with which the world is illumined. Finally, the
Prophet declared that the grace of the universe cannot abide
without the Holy Spirit, when he said : 'Thou shalt take away
their breath, and they shall fail, and shall return to their dust.
Send forth thy spirit, and they shall be created, and thou
shalt renew the face of the earth.' 2 Not only then did he teach
that all creation cannot stand without the Spirit, but also
that the Spirit is the Creator of the whole creation.
(34) And who will deny that the work of the Holy Spirit
is the creation of the earth, whose work it is that it is renewed?
For if they should desire to deny that it was created through
the Spirit, since they cannot deny that it must be renewed
through the Spirit, then those who desire to separate the
Persons will maintain that the operation of the Holy Spirit is
better than that of the Father and of the Son, which is far
from the truth; for there is no doubt that the renewed earth
is better than the created earth. Or, if at first the Father and
the Son made the earth without the operation of the Holy
Spirit, but afterwards the operation of the Holy Spirit was
joined to this, that which was made will seem to have needed
the aid of that which was added. God forbid that anyone
should think this, that the divine operation be believed to have
a variety of authors, which Manichaeus introduced. 3
(35) Or, indeed, do we think that the substance of the
2 Cf. Ps. 103.29,30.
3 Manes or Manichaeus, the author of Manichaeism, professed to have
effected the true synthesis of all the religious systems then known,
It actually consisted of Zoroastrian dualism, Babylonian folklore,
Buddhist ethics, and some small and superficial addition of Christian
elements. The theory of two eternal principles, good and evil, is
predominant. See article on Manichaeism in Cath. EncycL
THE HOLY SPIRIT 109
earth exists without the work of the Spirit, without whose
work the vault of the heavens does not subsist? For it is
written: c By the word of the Lord, the heavens were estab-
lished; and all the power of them by the spirit of his mouth/ 4
Notice what he says. He says that all the power of the heavens
is to be referred to the Spirit. For how was He who was mov-
ing, before the earth was made, resting when the earth was
being made?
(36) Gentile writers, following ours through shadows, as
it were, because they could not take in the truth of the Spirit,
have indicated in their verses that the Spirit within nourishes
the heaven and the earth, as well as the spheres of the glitter-
ing moon and stars. 5 Thus they do not deny that the power
of creatures stands firm through the Spirit; do we who read
deny this? But you think that a spirit produced from air is
indicated. If they have declared a spirit made of air as the
author of all, do we doubt that the Spirit of God is the creator
of all?
(37) But why do I delay with unrelated matters? Let
them accept the evident proof that there can be nothing which
the Spirit is denied to have made, nor can it be denied
regarding the Angels, the Archangels, the Thrones, and
Dominions, that they subsist by His operation, since the Lord
Himself according to the flesh, whom the angels serve, was
begotten when the Spirit came upon the Virgin, just as ac-
cording to Matthew the angel said to Joseph: 'Joseph, son
of David, fear not to take unto thee Mary thy wife; for that
which is conceived in her is of the Holy Ghost.' And according
to Luke, he said to Mary: 'The Holy Ghost shall come upon
thee/ 6
4 Ps. 32 6.
5 Cf. Vergil, Aeneid 6.724.
6 Matt. 1.20; Luke 1.35,
110 SAINT AMBROSE
(38) So the birth from the Virgin is the work of the Spirit.
The fruit of the womb is the work of the Spirit, according to
what is written: 'Blessed art thou among women; and blessed
is the fruit of thy womb. 37 The flower of the root is the work
of the Spirit, that flower, I say, of which it was well pro-
phesied: 'There shall come forth a rod out of the root of
Jesse, and a flower shall rise up out of his root. 58 The root
of the patriarch Jesse is the family of the Jews; Mary is the
rod; Christ is the flower of Mary, who sprouted forth from
a virginal womb to spread the good odor of faith throughout
the whole world, as he himself said: C I am the flower of the
field, and the lily of the valley. 59
(39) The flower, even when cut, keeps its odor, and when
bruised increases it, and when torn does not lose it; so, too,
the Lord Jesus on that gibbet of the cross neither failed when
bruised, nor fainted when torn; and when cut by the pricking
of the lance, made more beautiful by the sacred color of the
outpoured blood, He grew young again, Himself not knowing
how to die and exhaling among the dead the gift of eternal
life. On this flower, then, of the royal rod the Holy Spirit
rested.
(40) A good rod, as some think, is the flesh of the Lord,
which raised itself from the root of the earth to the regions
above and carried about the world the sweet-smelling fruits
of the holy religion, the mysteries of the divine generation,
and pouring out grace upon the altars of heaven.
(41 ) So we cannot doubt that the Spirit is Creator, whom
we know as the Author of the Lord's Incarnation. For who
will doubt when in the beginning of the Gospel you have it,
7 Luke 1.42.
8 Isa. 11.1.
9 Cant. 2.1.
THE HOLY SPIRIT 111
that the generation of Christ was thus: 'When Mary his
Mother was espoused to Joseph, before they came together,
she was found with child of the Holy Ghost'? 10
(42) Although most manuscripts have de Spiritu, never-
theless, the Greek from which the Latins translated, said:
K -rrvsu^aroq ayiou, that is, ex Spiritu Sancto. For what is
from someone is either of his substance or of his power. Of
his substance as the Son, who says : C I came out of the mouth
of the most High/ 11 as the Spirit who proceeds from the
Father, of whom the Son says: 'He shall glorify me; because
he shall receive of mine.' 12 Of the power, moreover, according
to this: One God, the Father, of whom are all things. 313
(43) How, then, did Mary have Him of the Holy Spirit
in her womb? If as of her substance, then was the Spirit
turned into flesh and bones? Surely not. If the Virgin con-
ceived as of His operation and po^yer, who will deny the
Spirit as Creator?
(44) What of the fact that Job also clearly indicated the
Spirit as his Creator, when he said: 'The divine Spirit, who
made me.' 14 Surely in one small verse he showed Him to be
both divine and Creator. If, then, the Spirit is Creator, He
certainly is not a creature, for the Apostle separated creature
and Creator, when he said: 'They served the creature rather
than the Creator. 315
(45) At the same time he warns that the Creator is to be
served by condemning those who serve the creature, when we
owe service to the Creator. And since he knew the Spirit as
Creator, he taught that He should be served saying: 'Beware
10 Matt. 1.18.
11 Eccli. 24.5.
12 T*m 16.14.
13 1 Cor. 8.6.
14 Cf. Job 33.4.
15 Rom. 1.25.
112 SAINT AMBROSE
of dogs, beware of evil-workers, beware of the concision. For
we are the circumcision, who serve the Spirit of God.' 16
(46) But if someone objects because of the disagreement
in the Latin manuscripts, some of which heretics have falsified,
let him examine the Greek manuscripts, and notice that it is
written there: oi m/su^ocTi 0ou XocTps6ovT<;, which is
translated in Latin : c Who serve the Spirit of God.'
(47) So, when the same Apostle says that the Spirit
should be served who asserts that not the creature but the
Creator is to be served, surely he shows clearly that the Holy
Spirit is Creator, and is to be venerated with the honor of
the eternal Godhead, because it is written: 'The Lord thy
God thou shalt adore and him only shalt thou serve.' 17
Chapter 6
(48) And it does not escape me that heretics have been
accustomed to object that the Holy Spirit seems to have been
created on this account, because many of them advance as
an argument to establish their impiety what Amos said about
the blowing of the wind, as the very words of the Prophet
declare. For you have these words: 'Behold I am He that
established the thunders, and createth the wind [spirit], and
declareth His Christ to men, that maketh the light and mist,
and walketh upon the high places of the earth; the Lord the
God of hosts is his name.' 1
(49) If they make an argument out of this, that he said
16 Cf. Phil. 33,3.
17 Matt. 4.10.
1 Spiritus, meaning 'wind' or 'spirit/ is also used for the Holy Spirit.
Throughout several chapters here St. Ambrose battles the heretics who
would confuse the meaning of Scripture.
THE HOLY SPIRIT 113
'spirit 5 was created, Esdras taught us that spirit is created,
saying in the fourth book: c And again on the second day you
made the spirit of the firmament'; 2 yet, to stick to the point,
manifestly from these words which Amos spoke, does not the
order of the words clearly prove that the Prophet spoke of
the creation of this world?
(50) Then he begins thus: C I am He that established the
thunders, and createth the wind [spirit]. 33 Let the very order
of the words teach us; for, if he had wished to speak of the
Holy Spirit, surely he would not have placed the thunders
first. For the thunders are not more ancient than the Holy
Spirit; although they are impious, yet they dare not say this.
Then, when we see that something is added about the light
and mist, is it not manifest that what is said is to be under-
stood of the creation of the world? For we know from daily
experience and example that, when the storms of this world
take place, thunders come first, blasts of wind follow, the sky
grows dark with clouds, and the light comes forth again from
the darkness. For the blasts of the winds are also called 'spirits/
as it is written : Tire and brimstone and storms of winds. H
(5 1 ) And that you might know that he called this 'spirit 5
he says: c He that establisheth the thunders, and createth the
wind [spirit],' because these are often created when they take
place, but the Holy Spirit is eternal, and, if anyone dares to
say that He is created, yet he cannot say that He is created
daily, like the breeze of the winds. Then Wisdom herself, when
speaking with reference to the assumed body, says : 'The Lord
created me.' 5 Although He was prophesying of things to come,
yet, because the coming of our Lord and Saviour was predes-
2 Cf. Amos. 4.13.
3 Cf. 4 Esd. 6.41, following the Latin version of MIGNE.
4 Ps. 10.7.
5 Cf. Prov. 8.22.
114 SAINT AMBROSE
tined, it is not said 'creates' but 'created me,' that it might
not be believed that the body of Jesus was to be begotten fre-
quently, of the Virgin Mary but once.
(52 ) So, as to that which the Prophet declared as the daily
working of God in the firmament of thunder and in the crea-
tion of the wind, it is impious for us to consider any such
thing of the Holy Spirit, whom the impious themselves cannot
deny to exist before the ages. Therefore, with pious assertion
we testify both that He always is and always abides. For He
who before the world moved over the waters cannot seem to
have begun after the world; or, if not, it is proper to believe
that many Holy Spirits exist, who are begotten as it were
by daily generation. God forbid that anyone contaminate
himself by such impiety as to say that the Holy Spirit is
created frequently or is ever created. For I do not understand
why He seems to be created frequently, unless, perchance,
they believe that He both dies frequently and is created fre-
quently. But how can the Spirit of life die? So, if He cannot
die, there is no reason for the necessity of His being created
frequently.
(53) But those who think otherwise fall into that sacrilege
of not distinguishing the Holy Spirit, who think that the Word
which went forth returns to the Father, that the Spirit which
went forth flows back into God, so that there is a restitution
and a kind of alternation of one changing himself often into
various forms, whereas the distinction between the Father
and the Son and the Holy Spirit is ever abiding and retains
the Oneness of its power.
(54) Yet if anyone thinks that the words of the Prophet
should be diverted to an interpretation of the Holy Spirit,,
because he says: 'declaring His Christ to men/ 6 he will more
6 Cf. Amos 4.13.
THE HOLY SPIRIT 115
easily divert the words to the mystery of the Lord's Incarnation.
For if it troubles you that he said spirit, and so you think that
this should not be diverted to the assumption of human nature,
read the Scriptures further, and you will find that it agrees
very well with reference to Christ, of whom it is well fitting
that he established thunders by His coming, namely, the force
and sound of the heavenly Scriptures, by a kind of thunder
of which, as it were, our minds are struck with astonishment,
so that we learn to fear and offer reverence to the heavenly
pronouncements.
(55) Finally, in the Gospel the brothers of the Lord were
called Sons of Thunder, and when the voice of the Father
was uttered saying to the Son: 4 I have glorified it, and will
glorify it again,' the Jews said: e lt thundered on Him.' 7 For
although they could not receive the grace of truth, yet they
confessed unwillingly, and unwittingly spoke a mystery, where-
by a great testimony of the Father to the Son resulted. In the
Book of Job also Scripture says: c Who knows when He will
make the power of His thunder.' 8 Surely, if the words per-
tained to these thunders of heavenly disturbances, he would
have said not that force would be, but was made.
(56) So he referred the thunders to the words of the Lord,
whose sound went out into all the land; moreover, we under-
stand spirit in this place as soul, which He took endowed with
reason and perfect, because Scripture frequently designates
the soul of man by the word spirit as you have it: 'Who
formeth the spirit of man in him.' 9 Thus also the Lord, sig-
nifying His soul by the word Spirit, said: 'Into thy hands
I commend my spirit.' 10
7 Cf. John 12.28.
8 Cf. Job. 26.14 (Septuagint) .
9 Zach. 12.1.
10 Luke 23.46.
116 SAINT AMBROSE
(51) And that you might know that he made mention of
the descent of the Lord Jesus, he added that He announced
His Christ to men, 11 for He proclaimed Him in baptism,
saying : 'You are my beloved Son, in whom I am well pleased.'
He proclaimed Him on the mount, saying : 'This is my most
beloved Son; hear ye him.' He proclaimed Him in His pas-
sion, when the sun withdrew, and the sea and the earth
trembled. He proclaimed Him in the centurion, who said:
This was truly the Son of God. 512
(58) So we ought to refer this entire passage either to
the simple understanding of that spirit which is drawn in by
living or to the mystery of the Lord's Incarnation, for, if He
had said here that the Holy Spirit was created, surely Scrip-
ture could have declared the same elsewhere, also, just as we
often read about the Son of God, that according to the flesh
He was both made and created. 13
(59) Yet it is fitting that we consider His majesty in the
very fact that He took on flesh for us, that we may see the
divine power in the very assumption of the body. For as we
read that the Father created the sacrament of the Lord's
Incarnation, the Spirit also created it. So, too, we read that
Christ himself also created His own body, for the Father
created it according to what is written: 'The Lord created
me,* and elsewhere: c God sent His Son, made of a woman,
made under the law.' 14 And the Spirit created that whole
mystery, according to what we read, namely: 'Mary was
found with child of the Holy Ghost/ 15
(60) You have it that the Father created, that the Spirit
11 Cf. Amos 4.13.
12 Cf. Matt. 3 17; Mark 9.6; cf. Matt. 14.33.
13 Cf. Rom. 1.3.
14 Cf. Prov. 833; Gal. 4.4.
15 Matt. 1.18.
THE HOLY SPIRIT 117
also created; accept that the Son of God also created, when
Solomon says: 'Wisdom has built herself a house. 516 There-
fore, how can the Holy Spirit, who created the sacrament of
the Lord's Incarnation, which is above all creations, be a
creature?
(61) We have shown above, 17 generally, that the Holy
Spirit is our Creator according to the flesh in the outer man;
now let us show that He is our Creator also according to the
sacrament of grace. And just as the Father creates, so the Son
also creates, so the Holy Spirit also creates, as we read in
the words of Paul : Tor it is the gift of God, not of works, that
no man may glory. For we are his workmanship, created in
Christ Jesus in good works.' 18
Chapter 7
(62) Therefore, the Father creates in good works; the
Son also creates, because it is written: 'But as many as re-
ceived him, to them he gave power to be made the sons of
God, to them that believe in His name; who are born, nor
of blood, nor of the will of the flesh, nor of the will of man
but of God.' 1
(63) Similarly, the Lord himself testifies that we are
reborn of the Spirit according to grace, when He says: 'That
which is born of the flesh, is flesh, because it is born of the
flesh; and that which is born of the Spirit, is spirit, because
God is spirit. Wonder not that I said to thee, you must be
16 Prov. 9.1.
17 Ch. 5.
18 Eph. 2.8-10.
1 John 1.12,13.
118 SAINT AMBROSE
born again. The Spirit breatheth where he will; and thou
hearest his voice; but thou knewest not whence he cometh,
nor whither he goeth; so is everyone that is born of the Spirit/ 2
(64) Therefore, it is clear that the Holy Spirit is also the
author of spiritual generation, because we are created accord-
ing to God, to be the sons of God. So, when He has assumed
us into His kingdom through the adoption of holy regener-
ation, do we deny Him what is His? He has made us heirs
of supernal regeneration, do we claim the heritage and reject
the Author? But the benefit cannot remain when the Author
is excluded ; neither is the author without the gift, nor the gift
without the author. If you claim the grace, believe the power;
if you reject the power, do not ask for the grace. He who has
denied the Spirit has at the same time denied the gift, also.
For if the Author is cheap, how are His gifts precious? Why
do we ourselves grudge our gifts, diminish our hopes, repu-
diate our dignity, deny our Comforter?
(65) But we cannot deny Him. For God forbid that we
deny what is the greatest, since the Apostle says: 'Now you,
brethren, as Isaac was, are the children of the promise. But
as then he, who was born according to the flesh, persecuted
him, who was according to the Spirit. 33 Again, surely from
what is said above he is understood who is born according
to the Spirit. He, then, who is born according to the Spirit
is born according to God. Now, we are born again when we
are renewed in our inward affections and lay aside the old age
of the outer man. And so the Apostle says again: 'And be ye
renewed in the spirit of your mind, and put on the new man,
who, according to God, is created in truth, and justice, and
2 Cf. John 3.6-8.
3 Cf. Gal. 4.28,29.
THE HOLY SPIRIT 119
holiness.' 4 Let them hear how Scripture has signified the unity
of the divine operation. He who is renewed in the spirit of
his mind has put on the new man, who is created according
to God.
(66) That more pre-eminent regeneration, then, is the
work of the Holy Spirit; and the Spirit is the author of this
new man, who is created according to the image of God, who
surely no one will doubt to be better than this exterior man
of ours, since the Apostle has indicated that the one is heaven-
ly, the other earthly, when he says: 'Such as is the earthly,
such also are they that are heavenly.' 5
(67) Since, then, spiritual grace makes man heavenly, we
ought also to note with reason that it can create man earthly,
although we are lacking examples. For holy Job says else-
where: The Lord liveth, who so judges me; and the Almighty,
who hath brought my soul to bitterness; but the divine Spirit
who is in my nostrils. 56 Surely he did not here signify the Spirit
as the vital breath and the corporal breathing passages, but he
signifies here the nostrils of his inner man, with which he
gathered in the odor of eternal life, and drew in the grace
of the heavenly ointment by a twofold sense, as it were.
(68) For there are spiritual nostrils, as we read, which
the spouse of the Word has, to whom it is said: The odor
of thy nostrils, 3 and elsewhere: The Lord smelled a sweet
savour.' 7 There are then, as it were, members of the interior
man, whose hands are considered to be in action, ears in
hearing, feet in a kind of progress in a good work. And so
4 Cf. Eph. 4.23,24.
5 1 Cor. 15.48.
6 Cf. Job. 27.2,3.
7 Cf. Cant. 7.8; Gen. 8.21.
120 SAINT AMBROSE
from functions we gather, as it were, figures of the members,
for it is not fitting that we consider anything in the interior
man in the manner of fleshly things.
(69) There are some who think that God was formed
in a bodily manner, when they read either of His hand or
finger. They do not notice that these are written not on account
of the form of the body, because in the divinity those are
neither members nor parts but are expressed because of the
unity of the Godhead, that we may believe that it is impossible
for either the Son or the Holy Spirit to be separated from
God the Father, since the fullness of the Godhead dwells as
it were corporeally in the substance of the Trinity. Thus, then,
is the Son called the right hand of the Father, as it is written :
'The right hand of the Lord hath wrought strength; the right
hand of the Lord hath exalted me.' 8
Chapter 8
(70) But what wonder is it if senseless men raise questions
about words, when they do so also about syllables? For there
are those who think that distinction should be made here, in
that they say that God should be spoken of in the Spirit, not
with the Spirit; and who think that the importance of the
Godhead is to be considered from a syllable or from a kind
of custom,, arguing that if they think that God is to be praised
in the Spirit, they seem to indicate an office of the Holy Spirit;
but if they say that either power or glory is God's with the
Spirit they seem to designate a kind of association and com-
munion of the Father, the Son, and the Holy Spirit.
(71) But who will separate what cannot be separated?
8 Ps. 117.16.
THE HOLY SPIRIT 121
Who will divide an association which Christ shows to be
indivisible? He said: Go ye, therefore, and baptize all nations
in the name of the Father, and of the Son, and of the Holy
Ghost.' 1 Did He change here either a word or a syllable
regarding the Father or the Son or the Holy Spirit? Certainly
not. But He says : 'In the name of the Father, and of the Son,
and of the Holy Ghost. 3 He speaks the same of the Spirit as
of the Father and of Himself. Therefore, no office of the Holy
Spirit is considered but rather a sharing of honor or of work,
when c in the Spirit 5 is said.
(72) Consider also here that this injury is diverted from
your opinion to the Father and the Son, because the latter did
not say: 'With the name of the Father and of the Son, and
of the Holy Spirit, 3 but 'in the name,' and yet no office but the
power of the Trinity is expressed by this syllable.
(73) Finally, that you may know that a syllable does not
injure faith, but faith commands a syllable, Paul also speaks
in Christ. Thus Christ is not less because Paul has spoken
in Christ, as you have it: 'In the sight of God we speak in
Christ.' 2 Just as then the Apostle says that we speak in Christ,
so is it that we speak in the Spirit, as the Apostle himself said:
'No man says the Lord Jesus, except in the Holy Spirit.' 3 So
in this passage no subjection of the Holy Spirit, but a con-
nection of grace, is indicated.
(74) And that you may know that there is no distinction
dependent on a syllable, he also says elsewhere: "And these
indeed you were; but you are washed, but you are sanctified,
but you are justified in the name of Jesus Christ, and in the
Spirit of our God.' 4 How many examples of this can I bring
1 Cf. Matt. 28.19.
2 2 Cor. 2.17.
3 Cf. 1 Cor. 12.3.
4 Cf. 1 Cor. 6.11.
122 SAINT AMBROSE
forward! For it is written: Tor you are all one in Christ
Jesus' ; and elsewhere : To them that are sanctified in Christ
Jesus'; and again: That we might be made the justice of
God in him 5 ; and in another place: To fall from the chastity,
which is in Christ Jesus.' 5
(75) But what am I doing? For while I say that similar
words are written of the Son as of the Spirit, I go on rather
to this: that not because it was written of the Son, does it
seem to have been written devoutly of the Spirit, but because
the same thing is written of the Spirit, they oppose that there
is disparagement of the Son because of the Spirit. For they
say: 'Is it written of God the Father?'
(76) But let them learn that it is said also of God the
Father: c ln the Lord I will praise the word 5 ; and elsewhere:
e ln God we shall do mightily'; and: In thee will be my
remembrance always 9 ; and: 'In thy name we shall rejoice';
again elsewhere: That his works may be made manifest,
because they are done in God.' 6 And Paul says: In God, who
created all things'; and again: 'Paul and Silvanus, and Tim-
othy, to the church of the Thessalonians in God our Father,
and the Lord Jesus Christ/ 7 And in the Gospel: C I am in the
Father, and the Father in me' ; and : The Father who abideth
in me.' 8 It is written also: 'He that glorieth, let him glory
in the Lord'; and elsewhere: 'But our life is hidden with
Christ in God.' 9 Did he ascribe more here to the Son than
to the Father, that he said that we are with Christ in God?
Or does our state avail more than the grace of the Spirit, that
5 Gal. 3.28; 1 Cor. 1.2.1 2 Cor. 5.21, 11.3.
6 Cf. Ps. 55.5; 59.14; cf. Ps. 70.16; 88.17; John 3.21.
7 Eph. 3.9; 1 Thess. 1.1.
8 John 14.10.
9 2 Cor. 10.17; cf. Col. 3.3.
THE HOLY SPIRIT 123
we can be with Christ, and the Holy Spirit cannot so be?
And when Christ wills to be with us, as He himself said:
'Father, I will that where I am, they also whom thou hast
given me may be with me,' 10 will He disdain to be with the
Spirit? It is written also: 'You being gathered together and
my spirit, with the power of our Lord Jesus. 511 Therefore, do
we come together with the power of the Lord, and do we dare
to say that the Lord Jesus does not will to come together
with the Spirit, who does not disdain to come together with us?
(77) So the Apostle thinks there is no difference whether
you use this or that particle, for both are conjunctive particles.
Moreover, conjunction does not effect disjunction, for if it
separated, it would not be called conjunction.
(78) What, then, moves you to say that to God the Father
or His Christ there is glory, life, strength, greatness, power in
the Holy Spirit, and you will not say with the Holy Spirit?
Is it because you fear to seem to associate the spirit with the
Father and the Son? But hear that it is also written of the
Spirit: Tor the law of the spirit of life in Christ Jesus.' 12 And
elsewhere God the Father says: 'And they will worship thee,
and shall make supplication in thee.' 13 God the Father says
that we ought to pray in Christ; and do you think that there
is any disparagement of the Spirit, if the glory of Christ is
said to be in Him?
(79) Hear that what you fear to confess of the Spirit the
Apostle did not fear to claim regarding himself for himself,
for he says : To be dissolved and to be with Christ being by
much the better.' 14 Do you deny, then, that the Spirit, through
10 John 17.24.
11 1 Cor. 5.4.
12 Rom. 8.2.
13 Cf. Isa. 45.14.
14 Phil. 1.23.
1 24 SAINT AMBROSE
whom the Apostle merited to be with Christ, is with Him
with whom the Apostle is?
(80) What is the reason, then, that you prefer to say that
the glory of God or of Christ is in the Spirit rather than with
the Spirit? Is it because, if you say in the Spirit, the Spirit is
declared to be less than Christ? Although this is refutable,
your making the Lord greater or less, yet, since it is read:
Tor Christ was made sin for us, that we might be made the
justice of God in him, 515 He is found the most prominent,
in whom we are the lowest. So, too, you have it elsewhere:
*In him all things consist/ 16 that is, in His power. The things
that consist in Him cannot be compared to Him, because
they obtain the substance to consist from His power.
(81 ) Do you wish then that God so rule in the Spirit that
the power of the Spirit, as a kind of source of substance, grants
to God the beginning of His ruling? But this is impious. And
so that our ancestors might say that the power of the Father
and of the Son and the Holy Spirit was one, they declared
that the glory of Christ was with the Spirit, in order to set
forth their connection as inseparable.
(82) For how is the Holy Spirit separated from the Son,
when c the Spirit himself giveth testimony to our spirit, that we
are the sons of God. And if sons, heirs also; heirs indeed of
God, and joint heirs with Christ 3 ? 17 Who is so mad that he
disjoins the eternal conjunction of the Spirit and Christ, when
the Spirit, through whom we are made coheirs of Christ,
brings together even the separated parts.
(83) He says: 'Yet if we suffer with him, that we may
be also glorified with him. 318 If, then, we shall be glorified
15 Cf. 2 Cor. 5.21.
16 Col. 1.17.
17 Rom. 8.16,17.
18 Rom. 8.17.
THE HOLY SPIRIT 125
with Christ through the Spirit, how do we reject the Spirit
Himself also being glorified with Christ? Do we dissociate the
life of Christ and the life of the Holy Spirit, when the Spirit
says that we shall live together with the Son of God? For the
Apostle says : 'Now if we be dead with Christ we believe that
we shall live also together with Christ'; 19 then elsewhere: Tor
if we suffer with Him/ He says, 'we shall also live with Him;
not only shall we live with Him, but we shall also be glorified
with Him; not only shall we be glorified with Him, but we
shall also reign with Him.' 20
(84) There is, then, in these particles no sense of division,
for each particle is conjunctive. Lastly, we often find in
Scriptures one inserted and the other understood, as it is
written : 21 'I will go into thy house in whole burnt offerings,'
that is, with whole burnt-offerings; and elsewhere he says:
c He brought them out in silver and gold/ that is, with silver
and gold. Also in another place he says: 'Thou wilt not go
out with us in our armies,' 22 for what is really meant: with
our armies. Since, then, even in the use of words there can be
no misrepresentation, and misrepresentation of the Godhead
should not be deduced from words, it is necessary that there
be belief with the heart unto justice, and that from the belief
of the heart there be made confession in the mouth unto sal-
vation, 23 But those who do not believe with the heart, spread
misrepresentation with their words.
19 Rom. 6.8.
20 Cf. 2 Tim. 2.11,12.
21 Cf. Ps. 65.13; 104.37.
22 Cf. Ps. 43.10.
23 Cf. Rom. 10.10.
126 SAINT AMBROSE
Chapter 9
(85) Then similar, too, is that passage which they say
indicates a difference, because it is written: 'Yet to us there
is but one God, the Father, of whom are all things, and we
unto him; and one Lord Jesus Christ, through whom are all
things, and we through him.' 1 For when 'of Him' is said they
wish that matter be indicated, when 'through Him' is said,
that a kind of instrument of the work or ministry is pro-
claimed; but when 'in Him 5 is said, that either a place or
time is signified in which all things that have been made
are seen.
(86) Thus, then, they desire to prove a certain difference
of substance, wishing, as it were, to separate the instrument
from the proper worker or author, and, as it were, the time
or place from the instrument. Is, then, the Son alien from
the Father according to nature because the instrument is alien
from the proper worker or author? Or is the Son alien from
the Spirit because either the place or time is separated from
the kind of instrument?
(87) Compare, now, our assertions. They wish that
matter be of God as of the nature of God, so that, if you say
that a chest is made of wood, a statue of stone, thus matter
has come forth from God, and the same matter has been made
through the Son as through a kind of instrument; so that
they declare the Son to be not so much the operator as the
instrument of the work, and all things thus to be made in the
spirit, as in some place or time; they attribute each thing to
an individual, and deny that they are all in common.
(88) But we show that all things are so of God the Father
that God the Father has suffered no loss because all things
1 1 Cor. 8.6.
THE HOLY SPIRIT 127
are either through Him or in Him, and all things are not of
Him as of matter; also, that all things are so through the
Lord the Son that He is not deprived of this, that all things
are of the Son and all things are in Him; and that all things
are so in the Spirit that we teach that all things are through
the Spirit and all things are of the Spirit.
(89) For these particles, just as those of which we have
spoken above, signify each other. For the Apostle did not
speak as follows : All things are of God ; all things are through
the Son, so as to signify a separable substance of the Father
and of the Son, but to teach that with a distinction that can-
not be confused the Father is one and the Son another. Those
particles, then, are not, as it were, opposed to each other,
but are, as it were, associated and in harmony, so that they
often even suit one, just as it is written: Tor of him, and
through him, and in him are all things.' 2
(90) But if you should really consider whence the passage
is taken, you would not doubt that it was said of the Son.
For the Apostle says according to the prophecy of Isaias:
'Who hath known the mind of the Lord, or who hath been
his counsellor?' And he added : Tor of him, and through him,
and in him are all things/ which Isaias said of the Artificer
of all, as you have it. 'Who hath measured the water with his
hand, and the heaven with his palm, and the whole earth with
his closed hand? Who hath weighed the mountains in scales
and the hills in a balance? Who hath known the mind of the
Lord, or who hath been his counsellor?' 3
(91) And the Apostle added: Tor of him, and through
him, and in him are all things.' What is c of Him'? That the
nature of all things is of His will, and He is the author of all
2 Rom. 11.36.
3 Cf. Isa. 40.13,12.
128 SAINT AMBROSE
things that come into existence. Through Him' means what?
That establishment and continuance are seen to have been
bestowed on all things through Him. 'In Him' means what?
That all things by a certain wonderful desire and ineffable
love look upon the Author of their lives and the Minister of
their graces and functions, according to what is written : 'The
eyes of all hope in thee,' and: Thou openest thy hand, and
fillest every living creature with thy good pleasure/ 4
(92) If you speak also regarding the Father, then 'of him'
because of Him was the operative Wisdom, which of His own
and the Father's will gave being to all things which were not;
'through Him,' because through His Wisdom all things were
made; e in Him," because He is the source of the vivifying
substance, in whom we live and are and move.
(93) Of the Spirit, also, so that, having been formed
through Him, established through Him, strengthened in Him,
we receive the gift of eternal life.
(94) Since, then, these words seem to befit either the
Father or the Son or the Holy Spirit, it is certain that nothing
derogatory is declared in them, when we say that many things
are of the Son and many things through the Father, as you
have it said of the Son: That we may in all things grow up
in him who is the head, Christ, from whom,' he says, 'the
whole body, compacted and fitly jointed together, through
what every joint supplieth, according to the operation, in the
measure of every part, maketh increase of the body, unto the
edifying of itself in charity.' 5 And again, he says to the Colos-
sians about those who have not knowledge of the only begotten
Son of God: 'because they do not hold the head, from which
all the body, by joints and bands being supplied with nourish-
4 Cf. Ps. 144.15.
5 Cf. Eph. 4.15,16.
THE HOLY SPIRIT 129
merit and compacted, groweth unto the increase of God.' For
we have said above that Christ is the Head of the Church. 6
And elsewhere you have it: 'Of his fulness we all have re-
ceived 5 ; and the Lord Himself has said : He shall receive of
mine, and will declare it to you.' 7 And before He said: C I
know that virtue is gone out from me.' 8
(95) Similarly, that you may recognize the unity, it is
also said of the Spirit: Tor he that soweth in the Spirit, of
the Spirit shall reap life everlasting/ 9 And John says: 'From
this we know that he is in us, because he hath given us of his
Spirit.' 10 And the Angel says: Tor that which shall be born
of her, is of the Holy Ghost. 311 And the Lord says: That
which is born of the spirit, is spirit.' 12
(96) Therefore, as we read that all things are of the
Father, so, too, we read that all things can be said to be of
the Son, through whom are all things, and we are taught by
proof that all things are of the Spirit, in whom are all things.
(97) Now let us consider whether we can teach that some-
thing is through the Father. But it is written: Taul, called
to be a servant of Jesus. Christ, through the will of God' ; and
elsewhere : 'Therefore now he is no more a servant, but a son.
And if a son, an heir also through God' ; and elsewhere : As
Christ is risen from the dead through the glory of the Father.' 13
And elsewhere God the Father says to the Son: 'Behold
proselytes shall come to thee through me.' 14
6 Cf. Col. 2.19; 1.18.
7 John 1.16; 16.14.
8 Luke 8.46.
9 Gal. 6.8.
10 Cf. 1 John 4.13.
11 Cf. Matt. 1.20.
12 John 3.6.
13 Cf. 1 Cor. 1.1; Gal. 4.7; cf. Rom. 6.4.
14 Cf. Isa. 54,15.
130 SAINT AMBROSE
(98) You will find many other passages, if you search for
things done through the Father. Is the Father any less on this
account, because we read that many things are in the Son
and of the Son, and find in heavenly Scriptures that many
things are made or given through the Father?
(99) But we also read that many things were made
similarly through the Spirit, as you have it: 'But to us God
hath revealed through his Spirit; and elsewhere: 'Keep that
which is committed to thy trust through the Holy Spirit 5 ;
and to the Ephesians: 'to be strengthened with power through
his Spirit 3 ; and to the Corinthians: 'To one indeed, through
the Spirit, is given the word of wisdom 3 ; and elsewhere : 'But
if through the spirit you mortify the deeds of the flesh, you
shall live'; and before this: c He that raised up Jesus Christ
from the dead shall quicken also your mortal bodies through
his Spirit dwelling in you. 315
(100) But perhaps one may say: 'Show me a specific
quotation that all things are of the Son, or all things are of
the Spirit. But I reply that they, too, show me that there is
a quotation that all things are through the Father. But since
we have proved that these statements befit either the Father
or the Son or the Holy Spirit, and that no distinction of divine
power can arise from such particles, there is no doubt but that
all things are of Him through whom are all things; and that
all things are through Him of whom are all things; and that
we should understand that all things are through Him or of
Him in whom all things are. For every creature is of the will
and through the operation and in the power of the Trinity,
as it is written: 'Let us make man to our image and likeness';
and elsewhere: 'By the word of the Lord, the heavens were
15 1 Cor, 2.10; cf. 1 Tim. 6.20; Eph. 3.16; 1 Cor. 12.8; cf. Rom. 8.13,11.
THE HOLY SPIRIT 1 3 1
established and all the power of them by the spirit of his
mouth. 316
Chapter 10
(101) Not only is there one operation everywhere on the
part of the Father and the Son and the Holy Spirit, but also
one and the same will, one calling, and one giving of com-
mands, which may be seen in the great and saving mystery
of the Church. For just as the Father called the Gentiles to
the Church, saying: 'I shall call her my people, who was
not my people, and her beloved, who was not beloved,' and
elsewhere : My house shall be called the house of prayer for
all nations,' 1 so, too, does the Lord Jesus say that Paul has
been chosen to call forth and gather the Church, as you have
it said by the Lord Jesus to Ananias: 'Go, for this man is a
vessel of election to me, to carry my name before the Gentiles.' 2
(102) So, just as God the Father called the Church, so
Christ also called; and as Christ called, so the Spirit also
called, saying: 'Separate me Saul and Barnabas., for the work
to which I have called them. Then they fasting,' he said, c and
praying, and imposing their hands upon them, sent them
away. But they being sent by the Holy Ghost, went to
Saleucia.' 3 So Paul received the apostolate at the command
not only of Christ, but also of the Holy Spirit, and he hastened
to the gathering of the Gentiles.
(103) And not only Paul, but also Peter, as we read in
16 Gen. 1.26; Ps. 32.6.
1 Cf. Osee 2.24; Isa. 56.7.
2 Acts 9.15.
3 Cf. Acts 13.2-4.
132 SAINT AMBROSE
the Acts of the Apostles. For when in prayer he had seen the
heavens opened, and a kind of vessel tied at the four corners,
in which were all manner of four-footed animals and wild
beasts and fowls of the air, 'there came a voice to him : Arise,
Peter, kill and eat. And Peter said: Far be it from me Lord;
I have never eaten any common and unclean thing. And the
voice spoke to him again: That which God hath purified,
do not thou call common. And this was done thrice; and
presently the vessel was taken up into heaven.' So when Peter
considered this silently by himself, and the servants of Cor-
nelius appointed by the Angel had come to him, the Spirit
said to him : 'Behold men seek thee. Arise therefore, go down,
and go with them doubting nothing; for I have sent them.' 4
(104) How clearly did the Holy Spirit express His own
power? First of all, because He breathed upon him as he
prayed, and was present to him as he entreated; then because
Peter, when called, replied: 'Lord, 3 and thus clearly merited a
second pronouncement, because he confessed the Lord. But
Scripture declares who this Lord is, for He surely whom he
had answered spoke to him when he replied. Moreover, what
follows shows the Spirit made manifest, for He who fashioned
the mystery revealed the mystery.
(105) And also notice this, that the figure of the mystery
repeated three times expressed the operation of the Trinity.
And so in mysteries a threefold question is put, and a three-
fold confirmation is repeated, and no one can be cleansed
except by a threefold confession. 5 Thus Peter also in the
Gospel 6 is questioned three times as to whether he loves the
Lord, in order that by his threefold response the bonds, which
4 Cf. Acts 10.11-16; 19,20.
5 Cf. On the Sacraments 2.7.
6 Cf. John 21.15.
THE HOLY SPIRIT 133
he had contracted by denying the Lord and with which he
tied himself, might be loosed.
(106) Then, because the angel is sent to Cornelius/ the
Holy Spirit addresses Peter: 'My eyes were upon the faithful
of the earth.' 8 Nor is it without significance that, when He
had said in the earlier passages: 'That which God hath
purified, do not thou call common,' 9 the Holy Spirit suddenly
came upon the Gentiles to purify them, whereby it is shown
that the operation of the Spirit is a divine operation. Peter,
moreover, when sent by the Spirit, did not await the com-
mand of God the Father, but even confessed that oracle as
of the Spirit Himself, and testified to the grace as of the Spirit
Himself, saying: c lf then God gave to them the same grace
as to us also, who was I that I could oppose God?' 10
(107) So it is the Holy Spirit who has cleansed us from
that Gentile contamination. For in those kinds of four-footed
animals and wild beasts and fowl of the air there was a figure
of man's condition which seems to have put on bestial cruelty
in the manner of wild animals, unless it becomes gentle by
the sanctification of the Spirit. Good then is the grace which
changes the madness of beasts for the simplicity of the Spirit :
Tor we ourselves also were some time unwise, incredulous,
erring, slaves to diverse desires of pleasures; but now through
the renovation of the Spirit we begin to be heirs of Christ and
co-heirs with the angels.' 11
(108) And so the holy Prophet David, seeing in the Spirit
that from wild animals we will become like the dwellers in
7 Cf. Acts 10.3.
8 Ps. 100.6.
9 Acts 10.15.
10 Acts 11.17.
11 Cf. Titus 3.3-6.
134 SAINT AMBROSE
heaven, says: 'Rebuke the wild beasts of the wood/ 12 clearly
signifying not the wood broken by the paths of wild animals
or terrifying with the roaring of beasts, but that wood of which
it is written: c We have found it in the fields of the wood/ 13
in which, as the Prophet said : 'The just shall flourish like the
palm-tree, and shall be multiplied like the cedar which is in
Libanus.' 14 That wood which was shaken in the tops of its
trees mentioned in prophecy, and ushered forth the nourish-
ment of the heavenly Word. That wood which Paul indeed
entered as a ravening wolf, but came out as a shepherd, for
'their sound hath gone forth into all the earth.' 15
(109) We, then, were wild animals, and so the Lord says:
'Beware of false prophets who come to you in the clothing
of sheep, but inwardly they are ravenous wolves.' 16 But now
through the Holy Spirit the madness of lions, the spots of
leopards, the craftiness of foxes, the rapacity of wolves have
passed away from our affections. Great, then, is the grace
which changed the earth to heaven, so that the conversation
of us who before wandered like wild beasts in the wood may
be, as the Apostle said, in heaven. 17
(110) But not only in this place but also elsewhere has
the Apostle Peter pointed out that the Church was built by
the Holy Spirit. For you have it that he said : 'And God who
knoweth the hearts of men gave them testimony, giving to
them the Holy Ghost as well as to us. And made no difference
between us and them, purifying their hearts by faith/ 18 In
this the following is to be observed: that just as Christ is the
12 Ps. 67.32.
13 Ps. 131.6.
14 Cf. Ps. 92.13.
15 Ps. 18.5.
16 Matt. 7.15.
17 Cf. Phil. 3.20.
18 Cf. Acts 15.8,9.
THE HOLY SPIRIT 135
cornerstone, who has put together the unity of both peoples,
so, too, the Holy Spirit has not separated but joined the hearts
of both peoples.
(111) So you should not, like a Jew, scorn the Son, whom
the prophets proclaimed; you would scorn also the Holy
Spirit, you would scorn Isaias, you would scorn Jeremias,
whom he who was chosen by the Lord brought forth out of
the dungeon of the Jewish abode with rags and cords. 19
For despising the word of prophecy, the people of the Jews
had plunged him into a dungeon. And no one of the Jews
was found to bring the Prophet forth, except an Ethiopian,
Abdemeleck, as Scripture testifies.
(112) In this account there is a very beautiful figure, for
we, namely, sinners of the Gentiles, formerly black with sins,
and once fruitless, have brought forth from the depth the
words of prophecy which the Jews had thrust, as it were,
into the mire of their minds and of their flesh. And so it is
written: "Ethiopia shall stretch out her hands to God.' 20 In
this a figure of Holy Church is signified, which says in the
Canticle of Canticles: C I am black but beautiful, O ye
daughters of Jerusalem' ; 21 black through sin, beautiful through
grace; black through normal condition, beautiful through
redemption; or surely black by the dust of their exercise. So
she is black, while there is fighting; she is beautiful, while she
is crowned with the decorations of her victory.
(113) And well is the Prophet raised with cords, for the
faithful writer said: 'The lines are fallen unto me in goodly
places. 522 And well is it said 'with rags, 5 for the Lord himself,
19 Cf. Jer. 38.10,11.
20 Ps. 67.32.
21 Cant. 1.4.
22 Ps. 15.6.
136 SAINT AMBROSE
when those who had first been invited to the wedding made
excuses, sent to the ends of the highways, that as many as
might be found might be invited to the wedding. 23 So with
these rags He raised the words of prophecy from the mire.
Chapter 11
(114) Therefore, you also will be Abdemelech, that is,
chosen by the Lord, if you shall raise the Word of God from
the depth of Gentile ignorance, if you believe that He is not
deceived, that the Son of God is not passed by, is not ignorant
of what is to be, that the Holy Spirit also is not deceived, of
whom the Lord says : 'But when he, the spirit of truth, shall
come, he shall lead you into all truth/ 1 He who says 'all' passes
by nothing, not day, not hour, not things of the past, not
things of the future.
(115) And that you may know that He both knows all
things, and proclaims things of the future, and is of one knowl-
edge with the Father and the Son, hear what the truth of
God says of Him: Tor he shall not speak of himself; but
what things soever he shall hear, he shall speak; and the
things that are to come, he will show you. 32
(116) So that you may notice that He knows all things,
when the Son said : 'But of that day or hour no man knoweth,
not even the angels in heaven, 33 He excepted the Holy Spirit.
But, if the Holy Spirit was excepted from ignorance, how was
the Son of God not excepted?
23 Cf. Matt. 22.9,10.
1 Cf. John 16.13.
2 John 16.13.
3 Mark 13.32.
THE HOLY SPIRIT 137
(117) But you say that He numbered the Son of God also
with the angels. Indeed, He did number the Son, but He did
not number also the Spirit. Therefore, either confess that the
Holy Spirit is greater than the Son of God, so that you speak
now not only as an Arian but also as a Photinian, 4 or acknowl-
edge to what you ought to refer, that He said that the Son
knew not. For He who was created could, as a human being,
have been numbered with creatures.
(118) But if you are willing to learn that the Son of God
knows all things, and has foreknowledge of all things that are
to be, those things which you think are unknown to the Son,
the Holy Spirit received from the Son. Moreover, He received
through unity of substance just as the Son received from the
Father. He says : c He shall glorify me ; because he shall receive
of mine, and will declare it to you. All things whatsoever the
Father hath, are mine. Therefore, I said, that he shall receive
of mine, and will declare it to you.' 5 What then is more
evident than this unity? The things that the Father has are
the Son's; what the Son has the Spirit also received.
(119-120) Accept, then, that the Son knows the day of
judgment. It is written in Zacharias : c And the Lord my God
shall come, and all the saints with him. In that day there shall
be no light, but cold and frost; and there shall be one day, and
that day is known to the Lord.' 6 This day then was known
to the Lord, who will come with His saints, to enlighten us
by His second coming.
(121) But let us pursue what we began with reference
4 It is difficult to say just what Photinus taught, since all his works are
lost. It seems that St. Ambrose considered him worse than Arius, since
he maintained that our Lord was mere man. Cf. Cath. Encycl. s.v.
5 John 16.14,15.
6 Cf. Zach. 14.5-7.
138 SAINT AMBROSE
to the Spirit. For you have in that passage which we presented
that the Son said of the Spirit: 'He shall glorify me.' So the
Spirit glorifies the Son, just as the Father also glorifies Him,
but the Son of God also glorifies the Spirit, as we have said
above. Thus, He is not weak who brings about mutual glory
through the unity of eternal light, nor is He inferior to the
Holy Spirit of whom this is true, that He is glorified by the
Spirit.
(122) Therefore, you too shall be chosen, if you believe
that the Spirit said this which the Father said, and which the
Son said. So Paul was chosen, because he so believed, and
so taught: 'The eye hath not seen, nor ear heard, neither
hath it entered into the heart of man, what things God hath
prepared for them that love him ; but to us God hath revealed
them through his Spirit,' 7 as it is written. And so He is called
the Spirit of revelation, as you read : Tor God giveth to those
who thus prepare themselves the Spirit of wisdom and revel-
ation under recognition of him.' 8
(123) So there is unity of knowledge, when, as the Father
reveals, who gives the Spirit of revelation, so the Son also
reveals, for it is written: c No one knoweth the Son but the
Father; neither doth any one know the Father, but the Son,
and he to whom the Son will reveal him. 39 He said more about
the Son, not because He has more than the Father, but lest
He be believed to have less. And not unworthily is the Father
so revealed by the Son, because the Son knows the Father,
just as the Father knows the Son.
(124) Learn now that the Spirit also knows God the
Father; for it is written: 'Just as no man knoweth the things
7 I Cor. 2.9-11.
8 Cf. Isa. 64.4.
9 Matt. 11.27.
THE HOLY SPIRIT 139
that are of man but the spirit which is in him, so the things
also that are of God no man knoweth but the Spirit of God. 310
'No man/ he says, 'knoweth but the Spirit of God.' The Son
of God is not excluded, is He? Certainly not, since neither is
the Holy Spirit excluded, when it is said: 'No one knoweth
the Father, but the Son.'
(125) Therefore, the Father and the Son and the Holy
Spirit are of one nature and knowledge. And the Spirit is not
to be numbered with all things which have been made through
the Son, since He knows God the Father, whom, as it is
written, 11 who can know but the Son? But the Holy Spirit also
knows. What then? When the totality of created things is
mentioned, the Holy Spirit is not included.
(126) Now I would wish them to answer what is in man
which knows the things that are of men. Surely a reasonable
thing which surpasses the other powers of the soul, and by
which the highest nature of man is estimated. What, then, is
the Spirit, who knows the profound things of God, through
whom Omnipotent God is revealed? Is He inferior in fullness
of the Godhead, who is proved by this example to be of the
same substance with the Father? Or is He ignorant of some-
thing, who knows the counsels of God and His mysteries
concealed from the beginning? What is it that He does not
know, who knows all things that are of God? Tor the Spirit
searcheth even the profound things of God.' 12
(127) And lest you think that He searches unknown
things, and so searches that He may learn that of which He
is ignorant, it is said first that God revealed to us through His
Spirit; at the same time that you might learn that the Spirit
10 Cf. 1 Cor. 2.11.
11 Cf. Matt. 11.27.
12 1 Cor. 2.10.
140 SAINT AMBROSE
knows what things are revealed to us through the Spirit
Himself, it is said later: Tor who of men knoweth what things
are of man, but the spirit of man who is in him; so too no
one knoweth the things that are of God, but the Spirit of
God,' 13 Therefore, if the spirit of a man knows what things
are of a man, and knows them before he searcheth them, can
there be something of God which the Spirit does not know?
Of Him the Apostle said not idly: c No man knoweth the
things that are of God but the Spirit of God, not that He
knows by searching but knows by nature; not that the knowl-
edge of divine things in Him is an accident, but is His natural
knowledge.
(128) But if it disturbs you that He said 'searcheth/ learn
that this also was written of God, because He is the searcher
of the mind and reins. For He Himself said: C I am He who
searcheth the heart and the reins. 514 Also of the Son of God
you have it in the Epistle to the Hebrews : c Who is the searcher
of the mind and thoughts. 315 Therefore, it is clear that no
one who is inferior searches the internal things of a superior,
for to know the hidden things is of divine power alone, So,
similarly, is the Holy Spirit a searcher as the Father; similarly,
also, is the Son, by the proper understanding of which expres-
sion this is set forth : that there seems properly to be nothing
which He does not know, whom nothing escapes.
(129) Finally, he was chosen by Christ, and instructed by
the Spirit. For, as he himself testifies, having obtained knowl-
edge of the divine secret through the Spirit, he shows both
that the Spirit knows God, and the Spirit has revealed to us
the things that are of God, as the Son also has revealed them.
13 Cf. Matt. 11.27.
14 Cf. Jer. 17.10.
15 Heb. 4.12.
THE HOLY SPIRIT 141
And he added: 'Now we have received not the spirit of this
world, but the Spirit that is of God, that we may know the
things that are given us from God, which things also we speak,
not in the learned words of human wisdom but in the mani-
festation of the Spirit and in the power of God.' 16
Chapter 12
(130) It is has been proved, then, that, just as God has
revealed to us the things that are His, so, too, the Son and
so also the Spirit has revealed the things that are God's. For
from one Spirit through one Son into one Father does our
knowledge proceed; and from one Father through one Son
into one Holy Spirit is goodness and sanctification and the
imperial right of eternal power handed down. Where, then,
there is the manifestation of the Spirit, there is the power of
God; nor can there be any distinction where there is one
work. And so, what the Son says the Father also says; and
what the Father says the Son also says, and what the Father
and the Son say the Holy Spirit also says.
(131) Therefore, the Son of God also has said of the
Spirit: Tor he shall not speak of himself/ 1 that is, not without
the mutual participation of myself and the Father, for the
Spirit is not divided and separated, but what He hears He
speaks, that is, He hears through the unity of substance, and
through the property of knowledge. For not by some openings
in the body does He receive hearing, and by certain bodily
measures does the voice resound, or does He hear that which
16 Cf. 1 Cor. 2.12,13.
1 John 16.13.
142 SAINT AMBROSE
He does not know, because in human affairs hearing often
produces knowledge, and yet neither in men themselves is
there always bodily speech or bodily hearing, c for he that
speaketh in tongues, speaketh not to men, but to God, for
no man heareth. But by the Spirit he speaketh mysteries.' 2
(132) Therefore, if among men there is not always bodily
hearing, do you require in God the sounds of human weak-
ness and certain organs of bodily hearing, when He is said
to hear so that He may be believed to know? For we know
that which we have heard, and we hear first, that we may
be Table to know, but in God, who knows all things before
they take place, knowledge precedes hearing. So, in order that
we may say that the Son is not ignorant of what the Father
wishes, we say that He has heard, but there is no sound in
God, nor are there the syllables which usually signify the
indication of the will; but the oneness of will is indeed under-
stood in the hidden ways of God, but in us is signified by signs.
(133) What, then, does it mean: e He shall not speak from
Himself? This is, He does not speak without Me, because
He will speak the truth, He breathes wisdom. He does not
speak without the Father, because He is the Spirit of God;
He hears not from Himself, because all things are of God.
(134) The Son received all things from the Father, be-
cause He Himself said : 'All things are delivered to me by my
Father. 53 All things of the Father the Son has, for again He
says: 'All things whatsoever the Father has, are mine. 3 And
the things that He Himself received through unity of nature,
the Spirit also received from Him through the same unity,
as the Lord Jesus Himself declares, speaking of His Spirit:
'Therefore I said, that he shall receive of mine, and will
2 Cf. 1 Cor. 14.2.
3 Matt. 11.27.
THE HOLY SPIRIT 143
declare it to you.' 4 What, then, the Spirit says is the Son's;
what the Son has given is the Father's. So neither the Son
nor the Spirit says anything from Himself, because the Trinity
says nothing outside Itself.
( 135 ) But, if you contend that this points to the weakness
of the Holy Spirit and to a certain likeness to bodily lowliness,
you will also point to the injury of the Son, for the Son said
also of Himself : 'As I hear, so I judge 3 and 'The Son cannot
do anything of himself, but what he seeth the Father do.' 5
For, if that is true, as true it is, which the Son said : C AU things
whatsoever the Father hath, are mine,' 6 and according to
divinity the Son is one with the Father, one through natural
substance, not one according to Sabellian 7 falsehood, what is
one by the property of the substance, cannot be separated, and
so the Son cannot do anything except what He has heard
from the Father, because the Word of God persists forever, 8
and never is the Father separated from the operation of the
Son, and that which the Son operates He knows that the
Father wills, and what the Father wills the Son knows how
to operate.
(136) Finally, that you might not think that there is some
difference of work either in time or in order between the
Father and the Son, but might believe the oneness of the same
operation, He said: 'And the works which I do He himself
doeth.' And again, that you might not believe that there is
some difference in the distinction of work, but might judge
4 John 16.15.
5 John 5.30,19.
6 John 16.15.
7 The Sabellians denied the orthodox teaching of the Trinity, teaching
that God is one Person only, manifesting Himself in three characters.
Cf. Cath. Encyl. s.v.
8 Cf. Ps. 118.89.
144 SAINT AMBROSE
that the Father and the Son wish the same, do the same, and
have the same power, Wisdom said to you about the Father :
Tor what things soever he doeth, these the Son also doeth
in like manner.' 9 So the action of anyone is not prior or
second, but the same result of one operation. And thus the
Son is said to be able to do nothing by Himself, because
His operation cannot be separated from the Father. In like
manner, the operation of the Holy Spirit also is not separated.
Therefore, the things also which He says He is said to hear
from the Father.
(137) What if I teach that the Father also hears the Son,
just as the Son also hears the Father? For you have it written
in the Gospel that the Son says: 'Father, I give thee thanks
that thou hast heard me.' How did the Father hear the Son,
when in the earlier passage about Lazarus He said nothing
to the Father? And that you might not think that the Son
was once heard by the Father He added: 'And I know that
thou hearest me always.' 10 Thus the hearing is not of subject
obedience but of eternal oneness.
(138) So in like manner, also, the Spirit is said both to
hear from the Father and to glorify the Son. To glorify on
this account, because the Holy Spirit taught us that the Son
of God is the image of the invisible God, 11 and the splendor
of His glory, and the figure of His substance, 12 for the Spirit
spoke also in the Patriarchs and the Prophets, and finally the
Apostles then began to be more perfect after they had received
the Holy Spirit. Thus there is no separation of the divine
power and grace, for, although 'there are diversities of graces,
9 Cf. John 5.17,19.
10 John 11.41,42.
11 Cf. Col. 1.15.
12 Cf. Heb. 1.3.
THE HOLY SPIRIT 145
yet it is the same Spirit; and there are diversities of ministries,
yet the same Lord ; and there are diversities of operations, yet
the same God who worketh all in all.' 13 There are diversities
of offices, not separations of the Trinity.
(139) Finally, it is 'the same God who worketh all in all,
that you may know that there is no difference of operation
between God the Father and the Holy Spirit, when those
things which the Spirit works, God the Father also works,
'who worketh all in all. 5 For, although the Father worketh all
in all, yet 'to one through the Spirit is given the word of
wisdom ; and to another, the word of knowledge according to
the same Spirit; to another, faith in the same Spirit; to an-
other, the grace of healing in one Spirit ; to another, the work-
ing of miracles; to another, prophecy; to another, the discern-
ing of spirits; to another, divers kinds of tongues; to another,
interpretation of speeches. But all these things one and same
Spirit worketh, dividing to everyone according as he will.' 14
(140) Thus, there is no doubt but that the things which
the Father worketh the Spirit also worketh. Not according to
a command does He work, as one who hears corporeally, but
according to His will, who is free in His own will, not the
servant of another's power. For He does not obey as if
ordered, but as a giver He is the director of His own gifts.
( 141 ) Meanwhile, now see whether you say that the Spirit
works all things that the Father also works; yet you cannot
deny that the Father works what the Holy Spirit works; other-
wise the Father does not work all things if- He does not work
those things that the Spirit also works. But, if those things
which the Spirit works the Father also works, since the Spirit
divides His works according to His will, you must say that
13 1 Cor. 12.4-6.
14 1 Cor. 12.8-11.
146 SAINT AMBROSE
what the Spirit divides He either divides according to His
own will against the will of the Father, or, if you say that
the Father wills the same as the Holy Spirit wills, you must
confess the unity of the divine will and operation even though
unwilling, and if not with the heart, at least with the mouth.
(142) But if the Holy Spirit is both of one will and
operation with God the Father, He is also of one substance,
since the creator is known from his works. So He says: c lt is
the same Spirit, the same Lord, the same God.' 15 And if you
say Spirit, He is the same; and if you say Lord, He is the
same; and if you say God, He is the same. Not the same so
that He Himself is Father, Himself Son, Himself Spirit, 16
but because both the Father and the Son are of the same
Power. Accordingly, He is the same through substance and
power, because there is in the Godhead neither the confusion
of the Sabellians nor the division of the Arians nor any earthly
or corporeal change.
Chapter 13
(143) Holy Emperor, accept another strong example on
the subject, and one known to you. He says : 'God also spoke
to the Fathers by the Prophets in many ways and in divers
manners. 31 And the Wisdom of God said: 'I will send prophets
and apostles/ 2 And To one, 3 as it is written, 'through the
Spirit is given the word of wisdom; and to another, the word
of knowledge according to the same Spirit; to another, faith
15 Cf. 1 Cor. 12.5.
16 That is, one and the self-same Person.
1 Cf. Heb. 1.1.
2 Cf. Luke 11.49.
THE HOLY SPIRIT 147
in the same Spirit; to another, the grace of healing in one
Spirit; to another, the working of miracles; to another,
prophecy. 53 Therefore, according to the Apostle, prophecy is
not only through the Father and the Son, but also through
the Holy Spirit; and on this account the office is one, the grace
is one. You have it, then, that the Spirit also is the author of
prophecies.
(144) The Apostles also have said: c lt hath seemed good
to the Holy Ghost and to us. 34 And when they say, 'seemed
good, 3 they point out not only the worker of grace, but also
the Author of the execution of what was commanded. For
just as we read about God: 'It pleased God/ so also, when
it is said : ' It hath seemed good to the Holy Ghost,' the Master
of His own power is expressed.
(145) And how is He not the Master, who says the things
which He wills, and commands the things that He wills, just
as the Father commands and the Son commands? For just
as Paul heard the voice saying to him: C I am Jesus, whom
thou dost persecute, 35 so, too, the Spirit forbade Paul and
Silas to go into Bethynia. And just as the Father spoke through
the Prophets, so, too, Agabus says concerning the Spirit:
'These things saith the Holy Ghost: The man whose girdle
this is, thus shall the Jews bind him in Jerusalem. 36 And just
as Wisdom sent the Apostles, saying: c Go ye into the whole
world, and preach the Gospel, 3 so, too, the Holy Spirit says:
'Separate me Saul and Barnabas, for the work to which I
have taken them. 37 Thus being sent ahead by the Holy Spirit,
as Scripture points out later, they had no distinction among
3 1 Cor. 12.8-10.
4 Acts 15.28.
5 Acts 9.5.
6 Acts 21.11.
7 Mark 16.15; Acts 13.2.
148 SAINT AMBROSE
the rest of the Apostles, as if they were sent in one way by
God the Father, in another way by the Spirit. 8
(146) Finally, when Paul was sent by the Spirit, he was
both the vessel of election of Christ, and recalls that God
wrought in him, saying: Tor he who wrought in Peter to the
apostleship of the circumcision wrought in me also among the
Gentiles.' 9 Since, then, the same wrought in Paul as wrought
in Peter, this surely is indicated when the Spirit wrought in
Paul, namely, that the Holy Spirit wrought in Peter. But Peter
himself testifies that God the Father also wrought in Him,
as we have it in the Acts of the Apostles, that Peter arose and
said to them: 'My brethren, you know that in former days
God made choice among us, that the Gentiles by my mouth
should hear the word of the gospel.' 10 Behold, then, in Peter
God wrought the grace of preaching. Since indeed he was
chosen and taken up through Christ, will anyone dare to deny
the working of Christ in him, when the Lord himself says:
Teed my lambs 5 ? 11
(147) The operation of the Father and the Son and the
Holy Spirit, then, is one, unless you, perchance, who deny
the oneness of the same work with respect to the Apostles,
think this: that on this account the Father wrought and the
Spirit wrought in Peter, in whom the Son had wrought, as
if the operation of the Son did not at all suffice him for grace ;
and that on this account, as if, when the strengths of the
Father and the Son and the Holy Spirit were joined and
brought together, the operation became manifold, lest the
operation of Christ alone waver in establishing Peter.
(148) And not only is one operation of the Father, Son,
8 Cf. Acts 13.4.
9 Gal. 2.8.
10 Acts 15.7.
11 John 21.15.
THE HOLY SPIRIT 149
and Holy Ghost found in Peter, but the oneness of the divine
operation is revealed also in all the Apostles, also a kind of
authority over heavenly dispensations. For the divine opera-
tion consists of command; it does not consist of ministry, for,
when God operates, He does not work something out by labor
or skill, but 'He spoke, and they were made.' 12 He said:
'Be light made. And light was made' ; 13 for in the command-
ment of God is the effecting of the operation.
(149) So, if we are willing to notice, we can easily find
on the testimony of the Scriptures that this, as it were, royal
power was ascribed also to the Holy Spirit, and it will be
revealed that all the Apostles not only were disciples of Christ
but also were ministers of the Father, Son, and Holy Spirit,
just as the teacher of the Gentiles teaches when he says : 'God,
indeed, hath set some in the church, first apostles, secondly
prophets, thirdly teachers, after that miracles, the grace of
healings, helps, governments, divers kinds of tongues/ 14
(150) Behold, God established apostles, established proph-
ets and teachers, gave the grace of healings, which you have
above, was given through the Holy Spirit, gave divers kinds
of tongues. But yet not all are apostles, not all prophets, not
all teachers. Not all, he says, have the grace of healings, and
not all speak with tongues. 15 For not all divine gifts can be
in each man individually; each one receives according to his
capacity that which he either desires or deserves. But the
power of the Trinity which is bountiful with all graces is not
like this weakness.
( 151 ) Finally, God established apostles. Those whom God
established in the Church, Christ chose and ordained as
12 Ps. 32.9.
13 Gen. 1.3.
14 Cf. 1 Cor. 12.28.
15 Cf. 1 Cor. 12.30.
150 SAINT AMBROSE
apostles, and He ordered them into the world saying: 'Go ye
into the whole world, and preach the gospel to every creature,
He that believeth, and is baptized, shall be saved; but he that
believeth not, shall be condemned. And these signs shall fol-
low them that believe: In my name they shall cast out devils;
they shall speak with new tongues; they shall take up serpents;
and if they shall drink any deadly thing, it shall not hurt
them ; they shall lay their hands upon the sick, and they shall
recover. 316 Behold, the Father established the teachers; Christ
also established them in the churches; and just as the Father
gives the grace of healings, so the Son also gives it; just as
the Father gives the gifts of tongues, so the Son also has
bestowed it.
(152) Similarly, with regard to the Holy Spirit above we
have accepted that He bestows the same kinds of graces. 'For,'
he says, s to another is given the grace of healings through the
Spirit, to another divers kinds of tongues, to another proph-
ecy.' 17 So the Spirit gives the same things as the Father gives,
as the Son also gives. Let us now receive more expressly what
we touched upon above, that the Holy Spirit also enjoins the
same duty as the Father and the Son, and appoints the same,
for Paul said: 'Take heed to yourselves, and to all the flock
over which the Holy Ghost hath placed you bishops to rule
the church of God/' 18
(153) Therefore, oneness of authority, oneness of estab-
lishment, oneness of bestowing. For, if you separate establish-
ment and power, what cause was there for God the Father
establishing and the Holy Spirit establishing those whom
Christ had established as apostles, unless, perchance, as if
16 Mark 16.15-18.
17 Cf. 1 Cor. 12.9,10.
18 Acts 20.28.
THE HOLY SPIRIT 15 1
sharing a possession or a right they, like men, feared preju-
dice, and so the operation was divided, and the authority
distributed?
(154) These things among men themselves are narrow
and of little consequence, who for the most part, even if they
do not agree in operation, agree in will. Thus, a certain person,
when asked what a friend was, said : C A second self.' If, then,
man so defines a friend as to say that he was a second self,
namely, through oneness of love and friendship, how much
more ought we to consider the oneness of majesty in the Father
and Son and Holy Spirit, when by the same operation and
divinity either oneness or surely that which is more, TauTOTr|c; 5
as it is called in Greek, is expressed? For TCCUTO signifies 'the
same,' because the Father and the Son and the Spirit have
the same, so that to will the same and to have the same power
is not from the affection of the will, but is in the substance
of the Trinity.
(155) This is the inheritance of apostolic faith and devo-
tion, which may be observed also in the Acts of the Apostles.
So Paul and Barnabas obeyed the orders of the Holy Spirit.
And all the Apostles obeyed, and at once ordained those
whom the Spirit haci ordered to be separated: 'Separate me
Saul and Barnabas.' 19 Do you see the authority of Him com-
manding? Behold the merits of those serving.
(156) Paul believed, and because he believed, he cast
aside the zeal of a persecutor, and brought back a crown of
justice. He believed who used to lay waste the churches, but,
converted to the faith, he preached in the Spirit what the
Spirit commanded. The Spirit anointed His champion, and,
having shaken off the dust of irreligion, presented him as the
insuperable conqueror of the unbelievers at various gatherings
19 Acts 13.2.
152 SAINT AMBROSE
of the irreligious and trained him by various sufferings for the
prize of his high calling in Jesus Christ. 20
(157) Barnabas also believed, and, because he believed,
he obeyed. And so, being chosen by the authority of the Holy
Spirit, which redounded for him unto every mark of honor,
he was not unworthy of so great an association. For one grace
shone on those whom one Spirit had chosen.
(158) Neither was Paul inferior to Peter, although the
latter was the foundation of the Church, and the former, a
wise builder, knowing how to establish firm the footsteps of
nations who believed; nor was Paul, I say, unworthy of the
association of the Apostles, since he is also easily to be com-
pared to the first, and is second to none. For he who does not
know that he is inferior makes himself equal.
20 Cf. Acts 9.20ff.
THE HOLY SPIRIT
BOOK THREE
Chapter 1
JN THE PREVIOUS BOOK 1 we have shown by the clear
proofs of the Scriptures that the Apostles and the
Prophets, the latter to prophesy, the former to preach
the Gospel, were appointed by the Holy Spirit, just as by the
Father and by the Son; now we add what all will rightly
marvel at and cannot doubt, that the Spirit was upon Christ,
and that, just as He sent the Spirit, the Spirit also sent the
Son of God. For the Son of God said: 'The Spirit of the
Lord is upon me, because the Lord hath anointed me; He
hath sent me to preach to the poor, to preach a release to
the captives, and sight to the blind.' 2 When He read this from
the Book of Isaias, He says in the Gospel : 'This day is fulfilled
this scripture in your ears/ 3 that he might point out that it
was said of Himself.
1 Book 11.12.
2 Cf. Isa. 61.1.
3 Luke 4.21.
153
154 SAINT AMBROSE
(2) Therefore, can we \vonder if the Spirit sent both the
Prophets and the Apostles, when Christ said: 'The Spirit of
the Lord is upon me7 4 And well did He say 'upon me/
because He was speaking as the Son of Man. For as the Son
of Man He was both anointed and sent to preach the Gospel.
( 3 ) But if no credence is given the Son, let them hear the
Father also saying that the Spirit of the Lord Is upon Christ.
For He says to John : 'He upon whom thou shalt see the Spirit
descending, and remaining on -him, he it is that baptizeth
with the Holy Ghost. 3 God the Father said this to John; and
John heard and saw and believed. He heard from God; he
saw in the Lord; he believed that it was the Spirit who was
descending from heaven. For not a dove, but like a dove He
descended, for thus it is written: 'I saw the Spirit coming
down as a dove from heaven. 55
(4) Just as John said that he had seen, so too did Mark
write. Luke, 6 however, added that the Holy Spirit descended
in a bodily appearance like a dove. You should not think
that this was an incarnation, but an appearance. But He put
forth the appearance on this account, that through the ap-
pearance he might believe, who did not see the Spirit, and
through the appearance He might declare that He had a
share with the Father and the Son of the one honor in the
authority, of the one operation in the mystery, of the one gift
in the bath, unless, perchance, we believe Him, in whom the
Lord was baptized, weak for the servant to be baptized in
Him.
(5) Well did he say: 'Remaining on him/ because with
reference to the Prophets the Spirit, as often as He wished,
inspired a word or acted, but always remained in Christ.
4 Luke 4.18.
5 John 1.33,32.
6 Luke 3.22.
THE HOLY SPIRIT 155
(6) Let it not again disturb you that he said 'upon Him/
for he was speaking of the Son of Man, because He was
baptized as the Son of Man. For according to Godhead the
Spirit is not upon Christ but in Christ, because, just as the
Father is in the Son, and the Son in the Father, so the Spirit
of God and the Spirit of Christ is both in the Father and in
the Son, for He is the Spirit of His mouth. For He who is of
God abides in God, as it is written: 'Now we have received
not the spirit of this world, but the spirit that is of God. 7 And
He abides in Christ, who has received from Christ; and He
is in Christ, for again it is written: 'He shall receive of mine';
and elsewhere: 'For the law of the spirit of life, in Christ
Jesus, hath delivered me from the law of sin and of death.' 8
He is not, then, over Christ according to the Godhead of
Christ, because the Trinity is not over Itself, but over all
things; It is not over Itself, but in Itself.
( 7 ) Who, then, will doubt that the Spirit sent the Prophets
and the Apostles, when the Son of God says: 'The Spirit of
the Lord is upon me'? 9 And elsewhere: 'I am the first, and
I am forever; and my hand hath founded the earth, and
my right hand hath established the heavens; I shall call them,
and they shall stand together, and they shall all assemble
themselves, and shall hear. Who hath declared these things
to them? Loving you, I have done your pleasure against
Babylon, that the seed of the Chaldaean may be taken away.
I have spoken, I have called, I have brought him, and I have
made his way prosperous. Come ye near unto me, and hear
this: I have not spoken in secret from the beginning; when
those things were done, I was there; and now the Lord God
7 1 Cor. 2.12.
8 John 16 14; Rom. 8.2.
9 Luke 4.18.
156 SAINT AMBROSE
hath sent me, and His Spirit.' 10 Who is He who says: 'The
Lord God hath sent me', but He who came from the Father,
to make sinners safe? And as you hear: 'And the Spirit sent
Him/ lest, when you read that the Son sends the Spirit, you
might believe that the Spirit is of inferior power.
(8) So both the Father and the Spirit sent the Son; also,
the Father and the Son sent the Spirit. The Father sent Him
because it is written: 'But the Paraclete, the Holy Ghost,
whom the Father will send in my name.' 11 The Son sent Him.,
because He said: 'But when the Paraclete shall come, whom
I will send you from the Father, the Spirit of truth. 512 If,
then, the Son and the Spirit send each other, as the Father
sends, there is no affront of subjection, but a community of
power.
Chapter 2
(9) Not only did the Father send the Son, but He also
gave Him, just as the Son Himself gave Himself. For we read:
'Grace be to you from God the Father and from our Lord
Jesus Christ, who gave himself for our sins/ 1 If they think that
He was subject in this, that He was sent, they cannot deny that
it was of grace that He was given. Moreover, He was given by
the Father, as Isaias said: C A child is born to us; and a son is
given to us'; 2 moreover, He was given, I dare say, also by the
Spirit, who was sent by the Spirit. For, since the Prophet has
not defined by whom He was given, he shows that He was
10 Cf. Isa. 48.12-16.
II John 14.26.
12 John 15.26.
1 Cf. Gal. 1.3,4.
2 Isa. 9.6.
5 Cf. Isa. 42.5-7.
THE HOLY SPIRIT 157
given by grace of the Trinity; but since the Son himself gave
Himself, surely He himself could not have been subject to
Himself according to His Godhead. Therefore, that He was
given could not have been a matter of subjection in the God-
head.
(10) But the Holy Spirit also was given, because it is
read: 'I will ask the Father, and he shall give you another
Paraclete. 53 And the Apostle says: c He therefore that despiseth
these things, despiseth not man, but God; who also hath
given his Holy Spirit in us. 34 Isaias also shows 5 that both the
Spirit and the Son were given; he says: 'Thus saith the Lord
God that made the heavens, and fashioned them; that estab-
lished the earth and the things which are in it; that giveth
breath to the people upon it, and spirit to them that tread
thereon.' And to the Son: C I am the Lord God, who have
called thee in justice, and will hold thine hand, and will
strengthen thee ; and I have given thee for a covenant of my
people, for a light of the Gentiles, to open the eyes of the
blind, to bring forth those that are bound from their fetters,'
Since, then, the Son was both sent and given, and the Spirit
also was sent and given, surely they have oneness of Godhead
who have oneness of action.
Chapter 3
(11) Therefore, also, the Spirit is even called the finger
of God, because there is an indivisible and inseparable com-
munion between the Father, the Son, and the Holy Spirit.
For just as Scripture called the Son of God the right hand
3 John 14.16.
4 1 Thess. 4.8.
158 SAINT AMBROSE
of God, as it is read: 'Thy right hand, O Lord, is made
glorious in power; thy right hand, O Lord, hath crushed the
enemy,' so the Holy Spirit is called the finger of God, as the
Lord himself says: c But if I, in the finger of God, cast out
devils/ 1 For in another book of the Gospel in the same place
He called this finger the Spirit of God, as you have^it: 'But
if I by the Spirit of God cast out devils. 2
(12) What, then, could have been said more precisely to
point out the unity of the Godhead or of the operation, which
unity is according to the Godhead of the Father, or of the
Son, or of the Holy Spirit, than that we may understand that
the fullness of the eternal Godhead, much more than this
body of ours, seems to be divided, if anyone separates the
unity of substance and multiplies Its powers, when the eternity
of the same Godhead is one?
(13) For it is often convenient to consider from our own
words the things that are above us, and, since we cannot see
them, w r e may draw inferences from those things which we
can see. 'For the invisible things of him, 7 says the Apostle,
'from the creation of the world, are clearly seen, being under-
stood by the things that are made.' 3 And he adds: 'His eternal
power also and divinity. 3 Of these things one seems to be said
of the Son, another of the Holy Spirit, so that, just as the Son
is called the eternal power of the Father, so too the Spirit,
because He is divine, may be believed to be His eternal God-
head. For the Son, too, because He lives forever, is eternal
life. This finger of God, then, is both eternal and divine. For
what is there proper to God, which is not eternal and divine.
(13 [2]) By this finger, as we read, God wrote on the
1 Cf. Exod. 156; Luke 11.20.
2 Matt. 12.28.
3 Rom. 1.20.
THE HOLY SPIRIT 159
stone tablets which Moses received, 4 For not with a finger of
flesh did God make the forms and elements of those letters
which we read; by His Spirit He gave the law. And so the
Apostle said : Tor the Law is spiritual, which indeed is written
not with ink, but with the Spirit of the living God; not in
tables of stone, but in fleshly tables of the heart.' 5 For, if the
letter of the Apostle is written in the Spirit, what stands in
the way of our being obliged to believe that the Law of God
was written not in ink but in the Spirit of God, which surely
does not stain the secrets of our heart and mind but illuminates
them?
(14) Moreover, the Law was written in tablets of stone, 6
because it was written in a type, but at first the tablets were
broken and cast out of Moses' hands, because the Jews fell
away from the works of the Prophets. And well were the tablets
broken, the writing not destroyed. And do you beware lest
your tablet be broken, lest your mind and soul be divided.
Is Christ divided? He is not divided, but is one with the
Father. And let no one separate you from Him. If faith fails,
the tablet of your heart is broken. The stability of your soul
is lessened, if you do not believe the unity of the Godhead in
the Trinity. Your faith is written, and your sin is written, as
Jeremias said: 'Thy sin, O Judas, is written with a pen of
iron and with the point of a diamond. And it is written,' he
says, c on thy breast and on thy heart.' 7 So sin is there where
grace is ; but sin is written by a pen, grace is indicated by the
Spirit.
(15) The Lord Jesus also, with head bowed, wrote mys-
4 Cf. Exod. 31.18.
5 Cf. 2 Cor. 3.3.
6 Cf. Exod. 32.19.
7 Cf. Jer. 17.1.
160 SAINT AMBROSE
tically with this finger on the ground, 8 when the adulteress
was presented to Him by the Jews, signifying by a figure that,
when we judge of the sins of another, we should be mindful
of our own sin.
(16) And lest again, because God wrote the Law by His
Spirit, we might believe something, as it were, inferior about
the ministry of the Spirit, or might think from a consideration
of our body that the Spirit is a kind of small part of God,
the Apostle says elsewhere 9 that he is speaking, not in the
words of human wisdom, but in words taught by the Spirit,
and is comparing spiritual things with spiritual; furthermore,
that man as animal does not perceive the things that are of
the Spirit of God. For he knew that he who compared divine
things with things of the flesh was to be reckoned among the
animals not among spiritual men. Tor it is foolishness to him/
he says. And so, because he knew that these would be the
questions of men as animals, having foreknowledge of the
future, he says : Tor who hath known the mind of the Lord,
that he mav instruct him? But we have the mind of Christ/
Chapter 4
(17) But if anyone still clings to the doubts of the flesh
and vacillates with examples of the body, let him consider
that he cannot think well of the Son who can think badly
of the Spirit. For if, then, they think that the Spirit is a kind
of small part of God, because He is called the finger of God,
these same people surely also say that a small part of God is
in the Son, since He is called the right hand of God.
8 Cf. John 8.6.
9 Cf. 1 Cor. 2.13-16.
THE HOLY SPIRIT 161
(18) But the Son is called both the right hand and the
power of God. So, if we weigh our words, there can be no
perfection without power, and thus let them beware lest they
think, what is impious to say, that the Father, half-perfect
in His substance, received perfection through the Son, and
let them cease to deny that the Son is co-eternal with the
Father. For when did the power of God not exist? But, if
they think that at some time the power of God did not exist,
they will say that at some time fullness did not exist in God
the Father, to whom they think power was at one time lacking.
(19) But, as I said, these things have been written that we
may refer them to the unity of the Godhead, and that we may
believe what the Apostle said, that the fullness of the God-
head dwells bodily in Christ, and dwells in the Father, and
dwells in the Holy Spirit, and that, just as there is oneness
of Godhead, so, too, there is oneness of operation.
(20) This also can be gathered from the Song of Moses,
for, when he had led the people of the Jews through the sea,
he confessed the operation of God the Father, the Son, and
the Holy Spirit, saying : 'Thy right hand, O Lord, is magnified
in strength; thy right hand, O Lord, hath slain the enemy.' 1
You have it that he confessed both the Son and the Father,
whose right hand He is. And below, not to pass over the Holy
Spirit, He added: 'You sent thy Spirit, and the sea covered
them, and the water was divided by the Spirit of thy anger.' 2
By this the oneness of the Godhead is signified, not the in-
equality of the Trinity.
(21) You see, then, that the Holy Spirit also co-operated
with the Father and the Son, so that, just as if with the
freezing of the waves in the middle of the sea, a kind of wall
1 Col. 2.9.
2 Exod. 15.6,10.
162 SAINT AMBROSE
of water arose for the passage of the Jews, and again, when
poured back through the Spirit, overwhelmed the people of
the Egyptians. From this source, also, many think that a
column of cloud preceded the people of the Jews by day, and
a column of fire by night, in order that the grace of the Spirit
might protect His people. 3
(22) Moreover, this operation of God, which the whole
world rightly admires, the Apostle also declared did not take
place without the work of the Holy Spirit, saying that in that
figure the truth of a spiritual mystery preceded, for thus you
have it: Tor our fathers were all under the cloud, and all
passed through the sea; and all in Moses were baptized, in
the cloud, and in the sea; and they all ate the same spiritual
food. And all drank the same spiritual drink/ 4
(23) For how could the type of the sacrament have been
without the operation of the Holy Spirit, whose entire truth
is in the Spirit? This, too, the Apostle taught, when he said:
'But you are washed, but you are sanctified, but you are
justified, in the name of our Lord Jesus Christ, and in the
Spirit of our God. 55
(24) You see then both that the Father operates in the
Son and the Son operates in the Spirit. And therefore, accord-
ing to the order of the Scriptures, do not doubt that there was
in the figure that which Truth itself declared to be in the
truth. For who will deny His operation in the Font, in which
we feel His operation and grace?
(25) For just as the Father sanctifies, so the Son also
sanctifies, and the Holy Spirit sanctifies. The Father sanctifies,
according as it is written: 'May the God of peace sanctify
3 Cf. Exod. 14.22; 13.21.
4 1 Cor. 10.1-4.
5 1 Cor. 6.11.
THE HOLY SPIRIT 163
you, that your spirit, and soul, and body be preserved entire
and blameless in the day of our Lord Jesus Christ. And else-
where the Son says: 'Father, sanctify them in truth. 36
(26) But of the Son the same Apostle said: Who is made
to us wisdom from God, and justice, and sanctification, and
redemption.' 7 Do you see that He was made sanctification?
But He was so made for us, not that He might change what
He was, but that He might sanctify us in the flesh.
(27) The Apostle teaches that the Holy Spirit also sanc-
tifies. For he speaks as follows: 'We ought to give thanks to
God always for you, brethren, beloved of God, for that God
hath chosen you first-fruits unto salvation, in sanctification of
the Spirit, and belief of the truth.' 8
(28) Therefore, the Father sanctifies, the Son also sanc-
tifies, and the Holy Spirit sanctifies, but the sanctification is
one, because the baptism is one, 9 and the grace of the sacra-
ment is one.
Chapter 5
(29) But what wonder is it, if He Himself in no need of
sanctification, but abounding in it, sanctifies each one, when,
as I have said, we have learned that His majesty is so great
that the Holy Spirit seems as inseparable from God the Father
as a finger from the body?
(30) But if anyone thinks that this should be referred to
a diminution, not to a unity of power, he surely will fall into
such madness as to seem to fashion the Father, Son, and Holy
6 Cf. 1 Thess. 5.23; John 17.17.
7 1 Cor. 1.30.
8 2 Thess. 2.12.
9 Cf. Eph. 4.5.
1 64 SAINT AMBROSE
Spirit into one form of body, as it were, and to make certain
distinctions of its members.
(31) But let them learn, as I have often said, that not
inequality but unity of power is pointed out by this testimony,
since what are works of God, the same are works of the
hands, and the same, also, we shall read, are the works of
fingers. For it is written: 'The heavens show forth the glory
of God, and that firmament declareth the work of his hands/
and elsewhere: 'In the beginning, O Lord, thou foundest
the earth, and the heavens are works of thy hands.' 1 The
same things then are works of the hands as are works of God.
Therefore, there is no distinction of operation according to
the nature of the members of the body, but oneness of power.
(32) But what are works of the hands, the same are works
of the fingers, for it is equally written : Tor I will behold thy
heavens, the works of thy fingers; the moon and the stars
which thou hast founded/ 2 What, then, are the fingers de-
clared to have done less than the hands, when the fingers have
done the same as the hands, as it is written: Tor thou hast
given me, O Lord, a delight in thy doings, and in the works
of thy hands I shall rejoice.' 3
(33) And yet, since we read that the Son is the hand (for
it is written: 'Hath not my hand made all these things?' and
elsewhere: 'I will set thee in a hole of the rock, and protect
thee with my hand. I have placed my hand under the cover-
ing of the rock,' 4 which refers to the mystery of the Incarna-
tion, because the eternal power of God took on the covering
1 Ps. 18.2; 101.26.
2 Ps. 8.4.
3 Ps. 91.5.
4 Cf. Isa, 66,2; Exod. 33,22.
THE HOLY SPIRIT 165
of a body), surely it is clear that Scripture spoke of the hand
both of the Son of God and of the Holy Spirit.
(34) And again, since we read that the Spirit is the finger
of God, 5 on this account we think that fingers are mentioned
to signfy the Son and the Spirit. Finally, that he may mention
that he possesses the sanctification of both the Son and the
Spirit, a certain holy man says: c Thy hands have made me
and fashioned me.' 6
Chapter 6
(35) For why do we reject similarity of words, when we
assert the oneness of power, when the oneness of power is to
such a point that the Spirit also rebukes, just as the Father
rebukes, and the Son rebukes? For thus is it written: O Lord,
rebuke me not in thy indignation, nor chastise me in thy
wrath.' 1 Then in Psalm 49, the Lord speaks thus: C I will
reprove thee, and set thy sins before thy face.' 2 Thus, too,
regarding the Holy Spirit, the Son said: But when I go, I
will send the Paraclete to you. And when he shall come, he
will convince the world of sin, and of justice, and of judg-
ment.' 3
(36) But, whither is the madness of faithless men leading
us, so that we seem to be proving, as if a matter of doubt,
the fact that the Holy Spirit rebukes, when the judges them-
selves cannot judge except through the Spirit? Finally, that
famous judgment of Solomon, when, in the midst of the dif-
ficulties of those in contention, as one woman, having smoth-
5 Cf. Luke 11.20.
6 Job. 10.8.
1 Ps. 6.1.
2 Cf. Ps. 49.21.
3 Cf. John 16.7,8.
1 66 SAINT AMBROSE
ered the child which she herself had conceived, wished to
claim that of another, and the other woman protected her
own son, he both detected the deceit in the very hidden
thoughts and the goodness in the mother's vitals, was so ad-
mirable surely through the gift of the Holy Spirit. 4 For no
other sword would have penetrated the hidden feeling of the
women, except that of the Holy Spirit, of which the Lord
says: 'I came not to send peace, but the sword,' 5 because the-
interior mind can be penetrated not by steel but by the Spirit;
Tor the Spirit of understanding is holy, one, manifold, subtle,
active,' and below, 'overseeing all things.' 6
(37) Behold what the prophet says, that He oversees all
things. And so Solomon also oversaw, so that he ordered a
sword to be brought to him, because, although he pretended
that he wished to divide the son, he bore in mind that the
true mother would consider the welfare of her son more than
her own solace, and would prefer kindness to the law, not
the laws to kindness, but that she who feigned the feelings of
a mother, blinded by her anxiety to conquer, would consider
the son's destruction of little account, in whom she had no
knowledge of giving forth love. So that spiritual man who
judged all things (for 'the spiritual man judgeth all things' 7 )
sought in the feelings the nature which was hidden in words,
and questioned the love, to bring forth the truth. So the
mother conquered by the feeling of love, which is the fruit
of the Spirit.
(38) He judges in a Prophet, for the word of wisdom is
given through the Spirit; 8 how then is it denied that the Holy
4 Cf. 3 Kings 3.16-28.
5 Matt. 10.34.
6 Cf. Wis, 7.22,23.
7 1 Con 2.15.
8 Cf. 1 Cor. 12.8.
THE HOLY SPIRIT 167
Spirit can rebuke the world regarding judgment, who takes
away the doubt in judgment, and grants the issue?
(39-40) Daniel, also, unless he had received the Spirit
of God, never could have apprehended the lustful adultery,
the deceitful lie. For when Susanna, attacked by the con-
spiracies of the elders, saw the minds of the people moved by
consideration for the elders, and destitute of all help, alone
among men conscious of her chastity, prayed for God
as her judge, he says: 'The Lord heard her voice, when
she was led to be put to death; and the Lord raised up the
holy spirit of a young boy, whose name was Daniel/ 9 And so,
according to the grace of the Holy Spirit which he had re-
ceived, he discovered the changing testimonies of the faithless,
for it was nothing other than the operation of the divine
power that his voice should bring forth those whose feelings
lay hidden.
(41) Perceive, then, the sacred and heavenly miracle of
the Holy Spirit. She who preferred to be chaste within herself
than before the people, she who preferred to undergo danger
to her innocence rather than to her modesty, when she was
accused, kept silent, when she was condemned said nothing,
content with the judgment of her conscience, who preserved
respect for her modesty even in dangers, lest they should seem
to have extorted petulance who had been unable to extort her
chastity, when she called upon the Lord, merited the Spirit,
who revealed the hidden conscience of the elders.
(42) Let the chaste learn not to fear calumny. For she
who preferred chastity to life did not suffer the loss of life
and brought back the glory of chastity. Thus, too, Abraham,
when once ordered to go to foreign lands, held back neither
9 Cf. Dan. 13.44,45.
1 68 SAINT AMBROSE
by the danger to his wife's chastity nor by the fear of awaiting
death, preserved both his life and his wife's chastity. So no
one has ever repented his faith in God, and chastity increased
the devotion in Sarah, and devotion chastity. 10
(43) And lest anyone, perchance, think that, when the
Scripture says: 'God roused the Holy Spirit of a young youth,'
it supposes that the Spirit in him was of a man, not the Holy
Spirit, let him read further on and he will find that Daniel
received the Holy Spirit, and thus prophesied. Finally, also,
the king preferred him because he had spiritual grace. For
thus he speaks : c But thou art able, Daniel, for the Holy Spirit
of God is in thee.' And below Scripture says: 'And Daniel
was preferred to them, because a greater spirit of God was in
him.' 11 But the Spirit of Moses also was divided among those
who were to judge. 12
Chapter 7
(44) But what shall we say of the rest? We have learned
that the Lord Jesus not only judges in the Spirit but also
punishes. For He would not punish Antichrist, unless He first
judged of his merits, e whom,' as we read, the Lord Jesus shall
kill with the spirit of his mouth.' 1 Here grace was not acquired,
but remains an undivided unity, because neither can Christ
be without the Spirit, nor the Spirit without Christ. For the
unity of divine nature cannot be separated.
(45) And since that instance comes forth, that the Lord
10 Cf. Gen. 20. Iff.
11 Cf. Dan. 5.14; 6.3.
12 CL Num. 11,25.
1 2 Thess. 2.8,
THE HOLY SPIRIT 169
Jesus shall kill with the Spirit of his mouth, the Spirit is to be,
as it were, a sword. 2 Finally, also, in the Gospel, the Lord
Jesus himself says: C I came not to send peace, but the sword.' 3
For He came that He might give the Spirit, and so in His
mouth was a two-edged sword; 4 in truth, spiritual grace. Thus
the Spirit is the sword of the Word.
(46) And that you may know that there is no inequality,
but unity of nature, the Word also is the sword of the Holy
Spirit, for it is written : 'Taking the shield of faith, wherewith
you may be able to extinguish all the fiery darts of the wicked
one, and take unto you the helmet of salvation, and the sword
of the Spirit, which is the word of God. 55
(47) Since, then, the sword of the word is the Holy Spirit,
and the sword of the Holy Spirit is the Word of God, surely
unity of power is in them.
Chapter 8
(48) One may consider this unity also in other passages
of the Scriptures. For, while Ezechiel says to the people of
the Jews: 'Thou hast provoked me in all these things, saith
the Lord, 3 Paul says to the new people in his Epistle : 'Grieve
not the Holy Spirk of God, whereby you are sealed. 51 Again,
while Isaias says of the Jev/s themselves: c But they believed
not, but provoked the Holy Spirit to wrath/ David says of
God: 'And they provoked the Most High to wrath in the
2 Cf. Eph. 6.17.
3 Matt. 10.34.
4 Cf. Apoc. 19.15.
5 Eph. 6.16,17.
1 Cf. Ezech. 16.43; Eph. 4.30.
170 SAINT AMBROSE
place without water, and they tempted God in their hearts.' 2
(49) Learn, also, that, while the Scripture said elsewhere
that the Spirit was tempted, and that even God was tempted,
the same Scripture says that Christ also was tempted, for you
have the Apostle saying to the Corinthians: Neither let us
tempt Christ; as some of them tempted, and perished by
serpents.' 3 Just was the punishment, that the adversaries might
feel the venom, who did not venerate the Author.
(50) And when the brazen serpent was set up, 4 well did
the Lord order the wounds of the injured to be healed, for
the brazen serpent is a representation of the Cross. For, al-
though Christ was set up in His flesh, yet in Him was the
Apostle also crucified to the world, and the world was crucified
to him, for he says: 'The world is crucified to me, and I to the
world.' 5 So the world was crucified in its allurements, and
thus not the true but the brazen serpent was set up, because
in the truth of the body indeed, but without the truth of sin
did the Lord take on the appearance of a sinner, that through
the deceit of human weakness by imitating the serpent, throw-
ing off the slough of the flesh, He might destroy the cunning
of the true serpent. Thus through the cross of the Lord, which
came to our aid in the vengeance of temptation, I, who accept
the medicine of the Trinity, recognize the offence against the
Trinity in the faithless.
(51) Therefore, when you have in the book of Moses 6
that the Lord being tempted sent serpents among the people
of the Jews, either you must confess the unity in the divine
majesty of the Father and the Son and the Holy Spirit, or
2 Cf Isa. 63.10; Ps. 77.17,18.
3 1 Cor. 10.9.
4 Cf. Num. 21.9.
5 Gal. 6 14.
6 Cf. Num. 21.6.
THE HOLY SPIRIT 171
certainly, when apostolic Scripture says that the Spirit was
tempted, surely it pointed out the Spirit by the name of the
Lord. Moreover, the Apostle, writing to the Hebrews, says
that the Holy Spirit was tempted, for you have the following:
'Wherefore, as the Holy Ghost saith: Today, if you shall
hear his voice, harden not your hearts, as in the provocation,
in the day of temptation in the desert, where your fathers
tempted me, proved, and saw my works. Forty years was I
near to this generation, and I said: They always err in heart;
and they have not known my ways, as I have sworn in my
wrath: If they shall enter into my rest.' 7
(52) Therefore, according to the Apostle the Spirit was
tempted. If He was tempted, He surely was directing the
people of the Jews into the land of promise, as it is written:
Tor He led them out through the deep, as a horse in the
wilderness, and they labored not, and like the castle through
the plain. The Spirit descended from the Lord, and directed
them.' 8 He Himself certainly ministered the calm rain of
heavenly nourishment; He Himself with fertile shower made
rich the daily harvest which the earth had not brought forth
and the farmer had not sown.
(53) Now let us look at these matters one by one. God
had promised the Jews rest, and the Spirit says that this rest
is His. 9 God the Father recalls that He was tempted by the
unbelievers; the Spirit also says that He was tempted by
the same; for there is one temptation whereby the one God-
head of the Trinity is tempted by the sacrilegious. God con-
demns the people of Israel, so that they cannot come into the
land flowing with milk and honey, 10 that is, to the rest of the
7 Cf. Heb. 3.7-1 1.
8 Cf. Isa. 63.13,14.
9 Cf. Exod. 16.12.
10 Cf. Num. 14.8.
172 SAINT AMBROSE
resurrection; the Spirit, too, condemns them with the same
judgment, saying: c lf they shall enter into my rest.' 11 It is,
then, the judgment of one will, the excellence of one power.
Chapter 9
(54) Perhaps, however, some one might have said that
this passage cannot be cited with reference to the nature of
the Holy Spirit, had not the Apostle Peter also taught us that
the Spirit, too, can be tempted by our sins, for thus you have
it said to the wife of Ananias: 'Why have you agreed together
to tempt the Spirit of the Lord?' 1 For the Spirit of the Lord
is Himself the Spirit of God, for there is one Holy Spirit, as
the Apostle Paul also taught, saying: 2 'But you are not in the
flesh, but in the spirit, if so be that the Spirit of God dwell
in you. Now if any man have not the Spirit of Christ, he is
none of his/ He first presented the Spirit of God, and imme-
diately added that the Same is the Spirit of Christ. And when
he had spoken of the Spirit, that we might understand that
where the Holy Spirit is, there is Christ, he added: 'And if
Christ be in you.'
(55) Then, as we here understand that where the Spirit
is, there, too, is Christ, so also he shows that where Christ is,
there also is the Holy Spirit. For, when he had said : 'Do you
seek a proof of Christ who speaketh in me,' he says elsewhere :
'And I think that I also have the Spirit of God/ 3 Indivisible,
then, is the unity, because where, on the testimony of Scrip-
II Cf. Ps. 94.11.
1 Acts 5.9.
2 Rom. 8.9,10.
3 2 Cor. 13.3; 1 Cor. 7.40.
THE HOLY SPIRIT 173
ture, either the Father, or Christ, or the Spirit, is signified,
there is all the fullness of the Trinity.
(56) But Peter, too, in that passage which we set forth,
mentioned the Holy Spirit first, and then called Him the Spirit
of the Lord, for thus you have it : 'Ananias, why hath Satan
filled thine heart to lie to the Holy Spirit, to deal with fraud
over the price of the field? Whilst it remained, did it not
remain to thee, and being sold, was it not in thy power? Why
hast thou conceived this wickedness in thy heart? Thou hast
not lied to men, but to God.' And below he says to the wife :
'Why have you agreed together to tempt the Spirit of the
Lord?' 4
(57) First, we understand that he called the Holy Spirit
the Spirit of the Lord. Then, when he first mentioned the
Holy Spirit, and added: 'Thou hast not lied to men but to
God,' you must understand either the oneness of the Godhead
in the Holy Spirit, for when the Spirit is tempted, God is
deceived, or, if you try to exclude the oneness of the Godhead,
according to the words of Scripture, you yourself certainly
believe the Spirit to be God.
(58) For, if we understand that the expression is used
both of the Spirit and of the Father, surely hi God the Father
and in the Holy Spirit we observe the oneness of truth and
knowledge, for the lie is detected alike by the Holy Spirit and
by God the Father. But, if we receive both truths concerning
the Spirit, why, faithless man, do you try to deny what you
read? So, either confess the oneness of the Godhead of the
Father and of the Son and of the Holy Spirit, or the Godhead
of the Holy Spirit. Whichever you say, you have said both in
God, for both the unity affirms the Godhead and the Godhead
the unity.
4 Cf. Acts 5.3,4,9-
1 74 SAINT AMBROSE
Chapter 10
(59) Not only does the Scripture in this place clearly bear
witness to the 6OTr]q of the Holy Spirit, that is the Godhead,
but the Lord himself also said in the Gospel : Tor the Spirit is
God.' 1 This passage, O Arians, you testify to be so expressly re-
garding the Spirit that you remove it from your texts, and
would that you had taken it from your texts and not also from
those of the Church. 2 For at the time when Auxentius 3 of im-
pious infidelity had seized the Church of Milan with his arms
and forces, or the Church of Sirmium 4 was attacked by Valens
and Ursatius, when their priests 5 wavered in faith, this false-
hood and sacrilege of yours was detected in the ecclestistical
texts. And perhaps you did this also in the East.
(60) And you have been able indeed to blot out letters,
but you have not been able to do away with faith. That
erasure betrayed you more, that erasure condemned you more ;
for you could not obliterate the truth, but that erasure
rubbed out your names from the book of life. Why was
Tor the Spirit is God' done away with, if it did not per-
tain to the Spirit? For, if you wish it expressed of God
the Father, then you also deny God the Father, you who
1 Cf. John 3.6.
2 Probably a false charge, since the words have no Greek authority,
and are obviously a later comment.
3 Auxentius of Milan, a native of Cappadocia, was ordained to the
priesthood in 343 by Gregory, the violent opponent of St. Athanasius
and the intruded Bishop of Alexandria. After the banishment of Dio-
nysius of Milan in 355, Auxentius was made bishop of that see through
Arian intrigue. In spite of the efforts of the principal Western bishops,
he held this post until his death in 374.
4 The reference here is undoubtedly to the synods of Sirmium. These
synods were concerned chiefly with attempts to persuade orthodox
bishops to accept unorthodox views and to make the unorthodox ap-
pear orthodox. They were very harmful to the Church. Cf. Cath.
EncycL, s.v.
5 That is, bishops.
THE HOLY SPIRIT 175
think that it ought to be blotted out. Select which you
wish; in each case the snare of your impiety will bind you,
if you confess to be heathen by denying either the Father or
the Spirit to be God. So your confession is maintained, where-
by you blotted out the Word of God, while you fear the
original.
(61) You have, indeed, blotted it out in your breasts and
minds, but the Word of God is not blotted out, the Holy Spirit
is not blotted out, but He turns away from impious minds;
not grace, but iniquity is blotted out, for it is written: I am,
I am he that blot out thy iniquities, 56 Finally, Moses, petition-
ing for the people, says: 'Blot me out of thy book, if you spare
not this people. 57 Yet he was not blotted out, for he had no
iniquity, but poured forth grace.
(62) Thus you are convicted by your own confession that
you cannot say that it was done with wisdom, but with
shrewdness. For with shrewdness you know that you are con-
victed by the testimony of that passage, and that your argu-
ments cannot meet that testimony. For how otherwise can an
understanding of that passage be derived, when the entire
context of the passage is about the Spirit?
(63) Nicodemus asks about regeneration, and the Lord
replies: 'Amen, amen I say to thee, unless a man be born
again of water and the Holy Ghost, he cannot enter into the
kingdom of God.' 8 And to show that there is one generation
according to the flesh, another according to the Spirit, He
added : 'That which is born of the flesh, is flesh, because it is
born of the flesh; and that which is born of the Spirit, is Spirit,
because the Spirit is God.' 9 Proceed then through the entire
6 Isa. 43.25.
7 Cf. Exod. 32.32-
8 John 3.5.
9 Cf. John 3.6. This is St. Ambrose's reading of the passage as referred
to above in Chapter 59.
1 76 SAINT AMBROSE
context, and you will find that the Lord has excluded your
impiety by the fulness of His assertion. He says : e Wonder not
that I said to thee, you must be born again. The spirit
breatheth where he will; and thou hearest his voice; but thou
knowest not whence he cometh, nor whither he goeth; so is
every one that is born of the Spirit.' 10
(64) Who is he who is born of the Spirit, and who is
made Spirit, if not he who is who is renewed in the Spirit of
his mind? Surely this is he who is regenerated through water
and the Holy Spirit, for through the laver of regeneration and
renewing of the Holy Spirit we receive the hope of eternal
life. 11 And elsewhere the Apostle Peter says: 'You shall be
baptized with the Holy Ghost/ 12 But who is he who is
baptized by the Holy Ghost, if not he who is born again
through water and the Holy Ghost? Therefore, of the Holy
Spirit the Lord said: 'Amen, amen I say to thee, unless a
man be reborn again of water and the Spirit, he cannot enter
into the kingdom of God.' And so He declared that we were
born of Him in the latter case, through whom He said that
we were born in the former. This is the statement of the Lord.
I rely on what is written, not on argument.
(65) Yet I ask why, if there is no doubt that we are born
again through the Holy Spirit, there is doubt that we are
born of the Holy Spirit, since the Lord Jesus himself was both
born and born again of the Holy Spirit? If you confess that
He was born of the Holy Spirit, 13 since you cannot deny it,
but you deny that He was reborn, 14 it is with great folly that
10 John 3.7,8.
II Cf. Eph. 4.33.
12 Acts 11.16.
13 Cf. Matt. 150.
14 Cf. Matt. 3.16.
THE HOLY SPIRIT 177
you confess what is peculiar to God, and deny what is common
to men. And thus that is well said to you which was said to
the Jews: 'If I have spoken to you earthly things, and you
believe not, how will you believe, if I shall speak to you
heavenly things? 315
(66) Yet we find each passage so written in Greek, that
He said not through the Spirit, but of the Spirit. Thus, then,
we have it: *Ajjrf|v dc(^f]v Xsyco ooi, ccv ^r| TU; yswr]0r) e
uSocTOQ KCXL TTVEUHCXToc;, that is, 'of water and the Spirit. 3
So, since there should be no doubt that 'that which is born of
the Holy Spirit' is written of the Holy Spirit, there is no doubt
but that the Holy Spirit also is God, according to that which
is written: The Spirit is God.'
(67) Elsewhere, also, the same Evangelist, that he might
disclose that he wrote this of the Holy Spirit, says: 'Christ
Jesus came by water and the Spirit, not only in water but
through water and blood. And the Spirit bears testimony that
Christ is the truth. For there are three witnesses: the Spirit,
the water, and the blood; and these three are one.' 16
(68) Hear how they are witnesses: The Spirit renews the
mind, the water is beneficial for the laver, the blood looks to
the price. For the Spirit made us sons of God by adoption, the
water of the sacred Font washed us, the blood of the Lord
redeemed us. Thus we obtain one invisible and one visible
testimony in the spiritual sacrament, 'for the Spirit giveth
testimony to our spirit.' 17 Although there is the fullness of
the sacrament in each, yet there is a distinction of office; so,
where there is a distinction of office, surely there is no equality
of witness.
15 John 3.12.
16 Cf. 1 John 5.6,7.
17 Rom. 8.16.
1 78 SAINT AMBROSE
Chapter 11
(69) But perhaps attention may be turned to the fact
that in the later part of that very book the Lord again spoke
of God as Spirit, but had in mind God the Father. For thus
you have it in the Gospel: 'Now is when the true adorers
shall adore the Father in Spirit and in truth. For the Father
also seeketh such to adore him. God is Spirit, and those that
adore him must adore Him in Spirit and in truth. 31 For by
this passage you not only wish to deny the divinity of the Holy
Spirit, but you also divert God's being worshiped in the Spirit,
as it were, to the subjection of the Spirit.
(70) To this point I shall reply briefly that the Spirit is
often presented as grace of the Spirit, as the Apostle also said :
Tor the Spirit himself asketh for us with unspeakable groan-
ings/ 2 that is the grace of the Spirit, unless, perchance, you
were able to hear the groanings of the Holy Spirit. So here
also God is adored, not in the malice of the heart, but in
the grace of the Spirit. Tor wisdom does not enter into a
malicious soul 5 f because 'no man can say the Lord Jesus but
in the Holy Ghost.' And straightway he adds : 'Now there are
diversities of graces. 54
(71) Now this does not pertain to the fullness nor to a
portion of the Spirit, because neither does the human mind
grasp His fulness, nor is He divided into any portions of
Himself, but He pours out the gift of the grace of the Spirit,
in which God is adored, as He is also adored in truth, for no
one adores him except he who draws in the truth of His God-
1 Cf. John 4.23,24.
2 Rom. 8.26.
3 Cf. Wis. 1.4.
4 1 Cor. 12.3.4.
THE HOLY SPIRIT 179
head with pious affection. Certainly he does not, as it were,
apprehend Christ personally, nor the Holy Spirit personally.
(72) Or if you think that this seems to have been said
personally of the Spirit and of Christ, then God is similarly
adored in truth, just as He is adored in the Spirit. So either
there is a like subjection, which God forbid that you believe,
and the Son is not adored, or, which is true, there is a like
grace of unity, and the Spirit is adored.
(73) Let us then gather here and put an end to the
impious questions of the Arians. For, if they say that the Spirit
is not to be adored on this account, because God is adored in
the Spirit, let them say that Truth is not to be adored on
this account, because God is adored in truth. For, although
there are many truths, for it is written: 'Truths are decayed
from among the children of men, 3 yet they have been granted
by Divine Truth, which is Christ, who says: C I am the way,
and the truth and the life.' 5 So, if in this passage they under-
stand truth according to usage, let them also understand the
grace of the Spirit, and there is no stumbling, or, if they
accept Christ as the Truth, let them deny that he should be
adored.
(74) But they are refuted by the deeds of the pious and
by the sequence of the Scriptures. For Mary adored Christ,
and so is chosen as the messenger of the resurrection to the
Apostles, 6 loosening the hereditary debt and the great offence
of womankind. For the Lord worked this in a mystery, that
where sin had abounded, grace also might abound. 7 And
worthily is a woman chosen [as a messenger] to men, that she
5 Ps. 11.1; John 14.6.
6 Cf. John 20.17,18.
7 Cf. Rom. 5.20.
180 SAINT AMBROSE
who had first announced sin to man, might be the first to
announce the grace of the Lord.
( 75 ) The Apostles also adored, 8 and so, because they bore
the proof of the faith, they received the magisterium of the
faith. The angels, too, adored, of whom it is written: And
let all his angels adore him. 39
(76) Moreover, they adore not only His Godhead, but
also His footstool, as it is written: c Adore his footstool, for it
is holy.' 10 Or, if they deny that in Christ also the mysteries
of the Incarnation are to be adored, in which we note, as it
were certain express traces of the Godhead and certain ways
of the heavenly Word, let them read that the Apostles also
adored Him when He arose in the glory of His flesh. 11
(77) Therefore, if it detracts nothing from Christ, that
God is adored in Christ, because Christ also is adored, 12 sure-
ly it also detracts nothing from the Spirit, that God is adored
in the Spirit, because 'the Spirit also is adored, as the Apostle
said: 'We serve the Spirit of God.' 13 For he who serves also
adores, as it has been said above : 'Thou shalt adore the Lord
thy God, and shalt serve him only. 514
(78) But lest, perchance, someone seem to pass over the
example set forth above, let us consider in what way that
which the Prophet says, 'Adore his footstool,' seems to point
to the mystery of the Lord's incarnation, for we should not
estimate the footstool according to the custom of men. For
neither is God corporeal nor is He not beyond measure, that
8 Cf. Matt. 28.17.
9 Cf. Heb. 1.6.
10 Ps. 985.
11 Cf. Matt. 28.17.
12 St. Ambrose is in this section refuting Apollinarianism, which separated
the two natures of Christ, and taught that He should be worshiped
only in His divine nature. Cf. Cath. Encycl,. s.v.
13 Cf.'Phil. 3.3.
14 Cf. Deut. 6.13.
THE HOLY SPIRIT 1 8 1
we should think of a footstool placed as a support for His
feet. And we read that nothing but God is to be adored, be-
cause it is written: c Thou shalt adore the Lord thy God, and
shalt serve him only.' How, then, could the Prophet, raised
under the Law and taught in the Law, have instructed con-
trary to the Law? So the question is not an ordinary one, and
for this reason let us consider more carefully what the footstool
is. For we read elsewhere: 'Heaven is my throne and the
earth my footstool J* 15 But the earth is not to be adored by us,
because it is a creature of God.
(79) Let us observe, however, whether the Prophet says
that that earth is to be adored which the Lord Jesus took on
in the assuming of flesh. Thus, by footstool is understood earth,
but by earth the flesh of Christ, which we adore today in
the mysteries, and which the Apostles, as we said above, adore
in the Lord Jesus; for neither is Christ divided but He is one, 16
nor, when He is adored as the Son of God, is He denied to
have been born from the Virgin. Since, then, the mystery of
the Incarnation is to be adored, and the Incarnation is the
work of the Spirit, as it is written: 'The Holy Ghost shall
come upon thee, and the power of the most High shall over-
shadow thee ; and the Holy which shall be born of thee, shall
be called the Son of God,' 17 without doubt the Holy Spirit
also is to be adored, when He is adored who was born ac-
cording to the flesh of the Holy Spirit.
(80) And lest anyone divert this to the Virgin Mary,
Mary was the temple of God, not the God of the temple. And
thus He alone is to be adored who was operating in the
temple.
(81) That God is adored in the Spirit does not stand in
15 Isa. 66.1.
16 Cf. 1 Cor. 1.13.
17 Cf. Luke 1.35.
182 SAINT AMBROSE
the way of our argument, because the Spirit, too, is adored.
Although, if we consider the words themselves, what else
should we understand in the Father and Son and Holy Spirit
but the unity of the same power? For what is 'must adore
him in spirit and in truth, 318 if, however, you do not refer
this to the grace of the Spirit, nor to the true faith of con-
science, but, as we have said, if you accept it personally (if
on the other hand this word is worthy to express the Divine
Majesty) of Christ and of the Spirit?
(82) What, then, is 'the Father is adored in Christ,' if
not that the Father is in Christ, and the Father speaks in
Christ, and the Father remains in Christ? Surely not as a
body in a body, for God is not a body; nor as one confused
in one confused; but as the true in the true, God in God,
light in light, as eternal Father in co-eternal Son. So, not the
insertion of a body is understood, but the unity of power.
So, through the unity of power Christ is adored in the Father,'
when God the Father is adored in Christ, Thus, similarly,
through the unity of the same power the Spirit is also adored
in God, when God is adored in the Spirit.
(83) Let us examine the force of this word and expres-
sion still more carefully, and let us gather its proper meaning
from other sources. It is said: 'Thou hast made all things
in wisdom.' 19 What, then, do we understand here, that Wis-
dom is without a share in what was made? But c all things
were made by him.' 20 And David says: By the word of the
Lord, the heavens were established/ 21 Therefore, he himself
who calls the Son of God the author even of heavenly things
thus surely said that all things were made in the Son, that in
IS John 4.24.
19 Ps. 103.24.
20 John 1.3.
21 Ps. 32.6.
THE HOLY SPIRIT 183
the renewal of His works He might least of all separate the
Son from the Father, but might join Him with the Father.
(84) Paul, too, says: Tor in him were all things created
in heaven and on earth, visible and invisible. 522 When He
says 'in Him,' did He deny that they were made through
Him? Surely he did not deny but declared this. Finally, he
said in another place also: 'One Lord Jesus, by whom are
all things/ 23 When, then, he says 'through Him,' did he deny
that all things were made in Him, through Whom he says
that all things are? These words, e in Him 3 and 'with Him,'
have this force, that by these is understood one and like, not
contrary. This he also made manifest in later passages, when
he said: C A11 things were created by him and in him,' for,
as we have said above, 24 Scripture bears witness that these
three phrases e with Him/ and 'through Him, 3 and 'in Him'
are one in Christ. For you have it that all things were
made through Him and in Him.
( 85 ) Learn, also, that the Father was with Him, and He
with the Father, when all things were being made. Wisdom
says: 'When he prepared the heavens, I was present, when
he was making the fountains of waters/ 25 And in the Old
Testament the Father, by saying: 'Let us make/ 26 showed
that the Son was to be adored with Him, as the maker of all
things. So just as those things are said to have been created
in the Son, of which the Son is accepted as the creator, so too,
when God is said to be adored in truth by the proper mean-
ing of the word itself, expressed frequently in the same man-
ner, it should be understood that the Son also is adored. Thus
22 Col. 1.16.
23 1 Cor. 8.6.
24 Book 2.8-9.
25 Cf. Prov. 7.27.
26 Gen. 1.26.
1 84 SAINT AMBROSE
similarly, the Spirit also is adored, because God is adored in
the Spirit. Therefore, the Father is also adored with the Son
and with the Spirit, because the Trinity is adored.
Chapter 12
(86) But does anyone deny that the Godhead of the eternal
Trinity is to be adored, when the Scriptures also set forth
the inexplicable majesty of the divine Trinity, as the Apostle
says elsewhere : Tor God who commanded the light to shine
out of darkness, hath shined in our hearts, to give the light
of the knowledge of the glory of God, in the face of Christ
Jesus 5 ? 1
(87) Surely, the Apostles saw this glory, when the Lord
Jesus on the mount shone in the light of His Godhead. He
said: 'The apostles saw it, and fell upon their face.' 2 Do
you not think that they, even when they fell, adored, although
they could not endure the brightness of the divine light with
bodily eyes, and the splendor of eternal light dulled the sharp-
ness of mortal sight? Or what else did they say at that time
on seeing His glory but: 'Come, let us adore and fall down
before him'? 3 For God hath shined in our hearts to give the
light of the knowledge of the glory of God in the face of Christ
Jesus.' 4
(88) Who is it, then, who shined that we might know
God in the face of Christ Jesus? For he said: e God shined,*
that the glory of God might be known in the face of Jesus
Christ. Who else do we think but the Spirit who was made
1 2 Cor. 4.6.
2 Cf. Matt. 17.6.
3 Cf. Ps. 94.6.
4 2 Cor. 4.6.
THE HOLY SPIRIT 185
manifest? Or who else is it but the Holy Spirit, to whom the
power of the Godhead is referred? For those who exclude the
Spirit must introduce another to receive with the Father and
Son the glory of the Godhead.
(89) Therefore, let us repeat the same words: 'It is God
who hath shined to give the light of glory of God in the face
of Jesus Christ.' You have Christ clearly expressed. Whose
glory is said to give light but that of the Spirit? So he ex-
pressed God himself, because he spoke of the Glory of God;
if of the Father, it remains that 'He who commanded the
light to shine out of darkness, and hath shined in our hearts/
be understood to be the Holy Spirit, for we cannot venerate
any other with the Father and the Son. If, then, you under-
stand the Spirit and the Apostle spoke of Him as God, then
you, who deny it, must also confess the Godhead of the Spirit.
(90) But how shamelessly you deny it, when you have
read that the Holy Spirit has a temple ! For it is written : c You
are the temple of God, and the Spirit of God dwelleth in
you.' 5 God, then, has a temple; a creature has no true temple.
But the Spirit who dwells in us has a temple. For it is written :
'Your members are a temple of the Holy Spirit.' 6
(91) But He dwells in the temple not as a priest nor as
a minister, but as God, for the Lord Jesus Himself said: 'I
will dwell in them, and I will walk among them, and I will
be their God, and they will be my people/ 7 And David says:
'The Lord is in his holy temple.' 8 Thus, the Spirit dwells in
His holy temple, just as the Father dwells and the Son dwells,
who says: 'I and the Father will come, and will make an
abode with him.' 9
5 1 Cor. 3.16.
6 Cf. 1 Cor. 6.15.
7 Cf. Lev. 26.12.
8 Ps. 105.
9 Cf. John 14.23.
186 SAINT AMBROSE
(91 A) So we observe that the Father and the Son and
the Holy Spirit abide in one and the same through the one-
ness of the same nature. Thus He is of divine power, who
dwells in the temple, for just as we are the temple of the
Father and the Son, so also are we of the Holy Spirit. There
are not many temples but one temple, for the temple is of
one power.
(92) Moreover, the Father abides in us through the
Spirit, whom He has given us. How, then, can different
natures abide together? Of course, they cannot. But the Holy
Spirit abides with the Father and the Son. Therefore, the
Apostle also joined the communication of the Holy Spirit with
the grace of Jesus Christ and the charity of God, saying : 'The
grace of our Lord Jesus Christ, and the charity of God, and
the communication of the Holy Ghost be with you all. 310
Chapter 13
(92 A) But whom do you fear? Is it that which you are
accustomed to rail at lest you make three Gods? God forbid,
for where one Godhead is understood, one God is mentioned.
For neither do we speak of two Gods, when we speak of the
Son as God. For if, when you confess the Godhead of the
Spirit, you think that three Gods are spoken of, so, too, when
you speak of the Godhead of the Son, because you cannot
deny it, you introduce two Gods. You must, then, according
to your opinion, if you think that God is the name of one
person, not of one nature, either speak of two Gods or deny
the Son as God.
10 2 Cor. 13.13.
THE HOLY SPIRIT 187
(93) But let us excuse you of ignorance, although we do
not excuse you of blame. For according to our opinion, be-
cause there is one God, one Godhead and oneness of power
are understood. As we say that there is one God, while con-
fessing the Father by the true name of Godhead and not
denying the Son, so, too, we do not exclude the Holy Spirit
from the oneness of the Godhead, and we do not assert three
Gods, but deny this, because not oneness but division of power
makes plurality. For how does oneness of Godhead admit of
plurality, since plurality belongs to numbers, but the divine
nature does not admit of numbers?
Chapter 14
(94) Therefore, God is one, the majesty of the eternal
Trinity being preserved, as it is set forth in the example set
before us. And yet not in that place alone do we see the
Trinity expressed in the name of the Godhead, but both in
many places, as we have said above, and especially in those
letters which the Apostle wrote to the Thessalonians, did he
very clearly declare the Godhead and the sovereignty of the
Father and the Son and the Holy Spirit. For thus it reads:
'And may the Lord multiply you, and make you abound in
charity towards one another, and towards all men, as we do
also towards you, to confirm your hearts without blame, in
holiness before God and our Father, at the coming of our
Lord Jesus Christ.' 1
( 95 ) Who, then, is the Lord who multiplies us, and makes
us abound before God and our Father at the coming of the
Lord Jesus? He has said the Father, and has said the Son.
1 1 Thess. 3.12,13.
188 SAINT AMBROSE
Whom, then, has he joined with the Father and the Son but
the Spirit? Who is the Lord who confirms our hearts in holi-
ness? For holiness is a grace of the Spirit, as he also said
further on: 'In holiness of the Spirit, and belief of the truth. 52
(96) Who, then, do you think is here called the Lord but
the Spirit? Has not God the Father been able to teach you,
who says : 'He upon whom thou shalt see the Spirit descending
and remaining on him, he it is that baptizeth with the Holy
Ghost'? 3 For the Spirit descended in the likeness of a dove, 4
that He might bear witness to His wisdom and fulfill the
sacrament of the spiritual laver, and show Himself of one
operation with the Father and the Son.
(97) And lest you judge that something fell from the
Apostle through imprudence, and that knowingly and with
prudence and inspired by the Holy Spirit he signified Him
as the Lord, whom he felt to be God, he also repeated this
same thought in the second epistle to the Thessalonians, say-
ing: 'And the Lord direct your hearts in the charity of God,
and in the patience of Christ. 55 If love belongs to God, and
patience to Christ, it should be shown who is the Lord who
directs, if we deny direction on the part of the Holy Spirit.
(98) But we cannot deny it, since of Him the Lord said:
*I have yet many things to say to you, but you cannot bear
them now. But when he, the spirit of truth, shall come, he
will lead you into all truth.' 6 And David says of Him: Thy
good spirit shall lead me into the right way.' 7
(99) Behold what the voice of the Lord has re-echoed
2 2 Thess. 2.12.
3 John 1.33.
4 Cf. Luke 3.22.
5 2 Thess. 3.5.
6 Cf. John 16.12,13.
7 Cf. Ps. 142.10.
THE HOLY SPIRIT 189
with regard to the Holy Spirit. The Son of God came, and
because He had not yet poured forth the Spirit, He declared
that we were living as little children without the Spirit. He
said that the Spirit was to come, who out of little children
would make us stronger men, that is, by an increase of spirit-
ual age. He established this for the following reason, not that
He might place the power of the Spirit first, but that He
might show that fulness of power is in the knowledge of the
Trinity.
(100) It is necessary, then, either that you speak of some
fourth person, of whom you should be conscious besides the
Spirit, or certainly that you do not judge that anyone else
other than the Spirit is designated as Lord.
(101) But if you demand a clear statement of the words
by which the Scripture has called the Spirit Lord, this cannot
have escaped you, for it is written: 'Now the Lord is a Spirit.' 8
And the sequence of the whole passage shows that this cer-
tainly was said of the Holy Spirit. And so let us consider
the declaration of the Apostle: e As often as Moses is read,'
he says, e the veil is upon their heart. But when they shall be
converted to the Lord, the veil shall be taken away. Now the
Lord is a Spirit, and where the Spirit of the Lord is, there
is liberty.' 9
(102) So not only did he speak of the Spirit as Lord but
he also added : 'And where the Spirit of the Lord is, there is
liberty. But we all, beholding the glory of the Lord with face
uncovered, are transformed into the same image from glory
to glory, as by the Spirit of the Lord,' 10 that is, we, who have
been before converted to the Lord, so that by spiritual under-
8 2 Cor. 3.17.
9 Cf. 2 Cor. 3.15-17.
10 2 Cor. 3.18.
1 90 SAINT AMBROSE
standing we see the glory of the Lord in a kind of mirror of
the Scriptures, now are transformed from this glory, which
converted us to the Lord, to the heavenly glory. So, since the
Lord is He to whom we are converted, but the Lord is that
Spirit by whom we are transformed, who are converted to
the Lord, surely the Lord is designated as the Holy Spirit, for
He who receives those converted is He who transforms. For
how would He have transformed those whom He had not
received?
(103) Although, why do we seek the expression of words,
where we perceive the expression of unity? For, although you
distinguish the Lord and the Spirit, yet you cannot deny that
where the Lord is, there, too, is the Spirit, and he who has
been converted to the Lord will have been converted to the
Spirit. If you misrepresent the letter, you do not harm the
unity. If you wish to separate the unity, you confess the Spirit
Himself as the Lord of power.
Chapter 15
(104) But perhaps again you say: 'If I call the Spirit
Lord, I shall declare three Lords/ When you call the Son
Lord, do you then either deny the Son or confess two
Lords? God forbid, for the Son Himself said: 'Do not serve
two lords.' 1 But certainly He did not deny either Himself or
the Father as Lord, for He called the Father Lord, as you
read: I give thanks to thee, O Father, Lord of heaven and
earth.' 2 And He spoke of Himself as Lord, as we read in the
Gospel: 'You call me Master and Lord, and you say well,
for so I am.' 3 But He did not speak of two Lords; rather, He
1 Cf. Matt. 6.24.
2 Matt. 11.25.
3 John 13.13.
THE HOLY SPIRIT 191
shows that He did not speak of two Lords, when He warns:
'Do not serve two lords.' For there are not two Lords, where
the lordship is one, for the Father is in the Son, and the Son
in the Father, and so there is one Lord.
(105) Thus, too, did the Law teach: 'Hear, O Israel, the
Lord thy God is one Lord/ 4 that is, unchangeable, always
persisting in unity of power, always the same; He is not
changed by an addition or diminution. Therefore, Moses
spoke of Him as one, and yet likewise said that the Lord
poured down rain from the Lord. 5 The Apostle also says:
'The Lord grant to him to find mercy of the Lord. 56 The
Lord rains down from the Lord; the Lord grants mercy from
the Lord; the Lord is not divided when He rains down from
the Lord, nor is He separated when He grants mercy from
the Lord, but in each passage the oneness of the lordship is
expressed.
(106) In the Psalms, too, you have: 'The Lord said to
my Lord. 37 So he did not deny the Father as His Lord, be-
cause he said that the Son was His Lord, but on this account
he spoke of the Son as his Lord, that you might not believe
Him to have been the Son but the Lord of the Prophet,
which the Lord himself made clear in the Gospel when He
said: Tor if David in the Spirit calls him Lord, how is he
his Son?' 8 In the Spirit David calls Him Lord; the Spirit
does not so call Him. Of if from this they misrepresent that
the Spirit spoke of Him as Lord, necessarily with like sacrilege
they seem to declare the Son of God also the Son of the Holy
Spirit.
4 Cf. Deut. 6.4.
5 Cf. Gen. 19.24.
6 2 Tim. 1.18.
7 Ps. 109.1.
8 Cf. Matt. 22.43.
192 SAINT AMBROSE
(107) So, just as we do not say that there are two Lords
when we designate both the Father and the Son, so we do
not speak of three Lords when we confess the Spirit as Lord.
For just as it is a sacrilege to speak of three Lords and Gods,
so this too is a complete sacrilege to speak of two Lords or
Gods, because there is one God, one Lord, one Holy Spirit,
and He who is God, is Lord, and He who is Lord, is God,
because both in the Lordship is the Godhead, and in the
Godhead is the Lordship.
(108) Finally, you have read of the Father as both Lord
and God: "O Lord my God, I shall cry to thee, hear thou
me.' 9 You have the Son as both Lord and God, as you have
read in the Gospel, because, when Thomas had touched the
side of Christ, he said : 'My Lord, and my God/ 10 Therefore,
as the Father is God, and the Son Lord, so is both the Son God
and the Father Lord. The holy designation is interchanged,
the divine nature is not interchanged, but the esteem remains
unchangeable. For they are not contributions of bounty but
acceptable gifts of natural love, for both unity has its special
property, and the special property has unity.
Chapter 16
(109) So the Father is holy, the Son is holy, and the
Spirit is holy, but they are not three Holies, because there is
one Holy God, there is one Lord. For the true holiness is one,
as the true Godhead is one, as that natural 1 true holiness
is one.
9 Ps. 29.2.
10 John 20.28.
1 That is, belonging to the divine nature.
THE HOLY SPIRIT 193
(110) Thus, all these things which we believe to be holy
proclaim that sole holiness. Cherubim and Seraphim praise
Him with indefatigable voices and say: 'Holy, holy, holy, the
Lord God of Sabaoth.' 2 Not once do they say it, lest you
believe in but one; not twice do they say it, lest you exclude
the Spirit; they do not say holies, lest you think there is
plurality, but they repeat three times, and say the same word,
that even in a hymn you may understand the distinction [of
Persons] in the Trinity, and the oneness of the Godhead; when
they say this, they proclaim God.
(111) We also find nothing more precious with which
we can proclaim God than to call Him holy. Anything else
is inferior to God, is inferior to the Lord. From this, then,
consider also whether anything ought to be detracted from
the Holy Spirit, whose name is praise of God. For thus is
the Father praised, thus is the Son also praised, just as the
Spirit, too, is named and praised. The Seraphim praise, the
entire chorus of the blessed praise, so that they call God holy,
the Son holy, the Spirit holy.
(112) How, then, does He not possess everything that is
God's, who is named by priests together with the Father and
the Son in baptism, and is invoked in oblations, is proclaimed
by the Seraphim in heaven with the Father and the Son, dwells
in the saints with the Father and the Son, is poured forth
among the just, is infused within the Prophets. For this reason
in divine Scripture every prophet is called GsonvsuaTCx;,
because God infuses [inspires] what the Spirit has spoken. 3
(113) Or if they do not wish that the Holy Spirit possess
all things that are God's or have all His powers, let them say
what He does not possess or what power He does not have.
2 Cf. Isa. b.3.
3 Cf. 2 Tim. 3.16.
194 SAINT AMBROSE
For, as the Son possesses all things, and the Father does not
begrudge giving all things to the Son according to His nature,,
who gave what is greater than all, as the Scripture testifies,
saying: 'That which my Father hath given me, is greater
than all,' 4 so, too, the Spirit has of Christ what is greater
than all, for justice knows not envy.
(114) Thus, if we note carefully, here, too, we com-
prehend the oneness of divine power. He says: e That which
my Father hath given me is greater than all; and no one can
snatch them out of the hand of my Father. I and the Father
are one.' 5 For if we have rightly shown above 6 that the Holy
Spirit of the Father is the hand of God, the same is surely the
hand of the Father, which is the hand of the Son, since the
same is the Spirit, which is the Spirit of the Son. Therefore,
whoever of us has received eternal life in this name of the
Trinity, just as he is not snatched from the Father, so he is not
snatched from the Son, so he is not snatched also from the
Spirit.
(115) But from the very fact that the Father is said to
have given to the Son, and the Spirit to have received from
the Son, for it is written: 'He shall glorify me, because he
shall receive of mine, and will declare it to you' 7 (which He
seems to have said rather regarding the office of dispensation
than of the right of divine power, for whom the Son redeemed,
the Spirit also received to sanctify them), from these very-
words, I say, from which they devise their misrepresentation,
the oneness of the Godhead is perceived, not the need of
bounty.
4 John 10.29.
5 John 10.29,30.
6 Book 3.3.
7 John 16.14.
THE HOLY SPIRIT 195
(116) The Father gave by begetting, not by adoption;
He gave, as it were, that which was in the very right of the
divine Nature, not what was lacking, as it were, by favor of
His generosity. And so, because the Son so acquires peoples
as the Father does, the Son revivifies as the Father does, He
has expressed His equality with the Father hi the oneness
of power, saying: 'I and the Father are one.' For, when He
says: C I and the Father/ equality is revealed; when He says:
e are one,' oneness is declared. Equality excludes confusion;
oneness separation; equality distinguishes between the Father
and the Son; oneness does not separate the Father and the
Son.
(117) Therefore, when He says: C I and the Father/ He
rejects the Sabellian, for He has called Himself one Person
and the Father another; He rejects the Photinian, for He has
joined Himself with God the Father. With the former words
He rejects those, for He says: 'I and the Father'; with the
latter words the Arians, for He says: 'We are one/ yet both
with the former and with the latter He silences the madness of
the Sabellians, because He said: 'We are one [substance]/ not
4 We are one [Person].' He silences the madness of the Arians,
because He said: T and the Father/ not 'the Father and I.'
This surely was not a part of arrogance, but of dutifulness and
prescience, lest we make an error in our thinking from the
order of the words. For oneness knows not order, equality
knows no gradation ; nor can it fall upon the Son of God that
the Teacher himself of dutifulness should offend against duti-
fulness through arrogance.
1 96 SAINT AMBROSE
Chapter 17
(118) So it is of profit to notice in what place the Lord
discussed these matters, for His pronouncements are frequent-
ly appraised by the kind of places in which He tarried. When
about to fast. He was lead by the Spirit, as we read, 1 into
the desert, that He might evade the temptations of the Devil.
For, although to have lived temperately in an abundance of
riches is to be praised, yet the allurement of temptation is
more frequently to be found in the midst of wealth and
pleasures. Then the tempter, in order to tempt, promises
riches, and the Lord, in order to overcome, supports hunger.
Nor do I deny that temperance can exist in the midst of
wealth, but, although he who navigates the sea frequently
escapes, yet he is more subject to danger than he who will not
navigate.
(119) Let us look at other matters. When about to prom-
ise the kingdom of heaven, Jesus went up into a mountain. 2
Elsewhere He leads the disciples through corn-fields, 3 when
He is about to sow in their hearts a crop of heavenly precepts,
that a plentiful harvest of souls might ripen. When about to
consummate the duties of the flesh which He had assumed,
having now seen perfection in the disciples, whom He had
established in the root of His words, He enters a garden, 4 that
He might plant slips of olive trees in the house of the Lord,
that He might water the just flourishing like a palm-tree, 5
and the fertile vine with the stream of His blood.
(120) In this passage, also, He was walking in the Solo-
mon's porch on the day of dedication, as we read, 6 that is,
1 Cf. Matt. 4.1.
2 Cf. Matt. 5.1.
3 Cf. Matt. 12.1.
4 Cf. John 18.1.
5 Cf. Ps. 127.3.
6 Cf. John 10.22,23.
THE HOLY SPIRIT 197
He was walking in the breast of the wise and peaceable, to
dedicate His affection to Himself. What that porch is, the
Prophet teaches, saying: 'I walked in the innocence of my
heart in the midst of your house.' 7 We have, then, in our-
selves the house of God; we have the walls; we have also the
porches; we have, too, the courts, for it is written: 6 Let thy
waters flow into thy courts.' 8 Open, then, this porch of thy
heart to the Word of God, for He says to you: 'Open thy
mouth wide, and I will fill it.' 9
(121) So let us, then, hear what the Word of God says,
walking in the breast of the wise and peaceful: C I and the
Father are one.' 10 He will not say this in the breast of the
disturber and the foolish, because 'the sensual man perceiveth
not the things that are of the Spirit of God; for it is foolish-
ness to him.' 11 The narrow breasts of the irreligious do not
take in the magnitude of the faith. Then the Jews, on hearing :
'I and the Father are one, took up stones to stone him. 312
(122) He who cannot give heed to this is a Jew; he who
cannot hear this stones Christ with rougher rocks than any
stone of his treachery and, if you believe me, wounds Christ.
For, although He cannot feel a wound: c For now we know
Christ according to the flesh no longer,' 13 yet He who rejoices
in the pious affection of the Church is stoned by the impiety
of the Arians.
(123) The law of thy mouth, O Lord, is good to me, I
keep thy commandment.' 14 You yourself have said that you are
7 Cf. Ps. 100.2.
8 Cf. Prov. 5.16.
9 Ps. 8011.
10 John 10.30.
11 1 Cor. 2.14.
12 Cf. John 10.31.
13 Cf. 2 Cor. 5.16.
14 Cf. Ps. 118.72,73.
198 SAINT AMBROSE
one with the Father. Because Peter believed this, he received
the keys of the kingdom of heaven, 15 and without anxiety
for himself forgave sins. Because Judas did not believe this,
he strangled himself with the halter of his own wickedness. 16
Oh, the hard stones of unbelieving words! Oh, the hideous
halter of the betrayer, but the still more hideous purchase
money of the Jews! Oh, the wicked silver with which either
the just is bought or sold for slaughter! Joseph was sold, 17
Jesus Christ was bought; 18 the one for slavery, the other for
death. O detestable inheritance, O fatal sale, which either
sold a brother to violence or offers the Lord, the Redeemer
of the salvation of all, to death for a price.
(124) So the Jews did violence to two things, more pre-
eminent than all, to faith and duty, and in both to Christ
the Author of faith and duty. For both in the patriarch
Joseph was a type of Christ, and in the truth of His body was
Christ, 'who thought it no robbery himself to be equal to God,
but took the form of a servant,' 19 namely, because of our fall,
taking on slavery and not avoiding suffering.
(125) In one place, the sale is for twenty pieces of gold;
in the other, for thirty. For could His true price be compre-
hended whose worth cannot be limited? There is an error in
the price, because there is an error in the study. The sale
is for twenty pieces of gold in the Old Testament, for thirty
in the Gospel, for the Truth is more precious than the type,
grace more generous than training, the presence richer than
the Law, because the Law promised the coming, the coming
fulfilled the Law.
(126) The Ismaelites bought for twenty pieces of gold;
15 Cf. Matt. 16.19.
16 Cf. Matt. 27.5.
17 Cf. Gen. 37.28.
18 Cf. Matt. 26.15.
19 Cf. Phil. 2.6,7.
THE HOLY SPIRIT 199
the Jews, for thirty. No moderate figure here! The faithless
are more generous for iniquity than the faithful for salvation.
Yet it is fitting to consider the quality of each contract. Twenty
pieces of gold is the price for slavery; thirty pieces of gold,
for the cross. For, although the mysteries of the Incarnation
and of the Passion are in like manner to be regarded with
admiration, yet the fulfilment of the faith is in the mystery
of the Passion. I do not indeed consider the giving birth by
the Virgin of less importance, but I accept more gratefully
the mystery of the sacred Body. What is more merciful than
that He donated His injuries to me? Yet it is more complete
that He contributed so much to us that He, who was not des-
tined to die, because He was God, died by our death, that
we might live by His Spirit.
(127) Finally, not indifferently did Judas Iscariot value
that ointment at 300 pence, 20 which surely seems to point
out the cross by the statement of the price itself. Therefore,
the Lord also says: 'For she in pouring this ointment upon
my body hath done it for my burial.' 21 Why, then, did Judas
value this rather dearly? Because remission of sins is of more
value to sinners, and the indulgence seems more precious.
Finally, you have it written: 'Because to whom much is for-
given, he loveth more.' 22 Therefore, the sinners themselves
also confess the grace of the Lord's passion, which they have
lost, and they bear testimony to Christ, who have persecuted
Christ.
(128) Or because 'wisdom will not enter into a malicious
soul/ 23 the disposition of the betrayer said this, and valued
the passion of our Lord's body at a dearer price, that he might
20 Cf. John 12.5.
21 Matt. 26.12.
22 Cf. Luke 7.47.
23 Wis. 1.4.
200 SAINT AMBROSE
withdraw all from the faith by the enormity of the price.
Therefore, the Lord offered Himself at no price, lest the
necessity of poverty withdraw anyone from Christ. The pa-
triarchs sold Him for a cheap price that all might buy. Isaias
said: 'You that have no money, go, buy, and drink; eat with-
out money,' 24 that he might gain him who had no money.
O traitor Judas, you value the ointment of His Passion at 300
pence, and you sell His Passion at thirty pence/ 25 Rich in
valuing, cheap in wickedness !
(129) Thus, not all buy Christ at the same price. Pho-
tinus, who buys Him for death, buys Him at one price; the
Arian, who buys Him for injury, at another; the Catholic,
who buys Him to glorify Him, at another. But he buys Him
without money, according to what is written: 'Let him who
has no money buy without price. 326
(130) 'Not everyone,' He says, 'that saith to me Lord,
Lord, shall enter into the kingdom of heaven.' 27 Although
many call themselves Christians, they usurp the name and do
not have the reward. Both Cain offered sacrifices 28 and Judas
received the kiss, 29 but He heard him say: 'Judas, dost thou
betray the Son of man, with a kiss?' that is, you fulfill wicked-
ness with a pledge of love, and you sow hatreds with the
instrument of peace, and you inflict death with the function
of love.
(131) So, let not the Arians flatter themselves by the
name which they have usurped, because they say that they are
Christians. The Lord will reply to them: c You put forth My
name, and you deny My substance; but I do not recognize
24 Cf. Isa. 55.1.
25 Cf. Matt 26.15.
26 Cf. Isa. 55.1.
27 Matt. 7.21.
28 Cf. Gen. 4.3.
29 Luke 22.48.
THE HOLY SPIRIT 201
My name where my eternal Godhead is not. My name is not
that which is divided from the Father, is separated from the
Spirit; I do not recognize My name where I do not recognize
My doctrine; I do not recognize My name where I do not
recognize My Spirit. 3 For he does not know that he is com-
paring the Spirit of the Father with the servants whom He
created. We have already said much on this subject. 30
Chapter 18
(132) But in summary, to gather together at the end
more clearly what has been said here and there, the manifest
glory of God is proved not only by other arguments, but also
by these four in addition to the others. For God is known
from the following: either because He is without sin, or be-
cause He forgives sin, or because He is not a creature, but is
the Creator, or because He is adored, but does not adore.
(133) Thus, no one is without sin except the one God,
because there is no one without sin except the one God. 1 Also,
no one forgives sins except the one God, for it is likewise
written: 'Who can forgive sins, but God alone? 32 Also, one
cannot be the Creator of all things, except one who is not a
creature ; moreover, he who is not a creature is without doubt
God, for it is written: They served the creature rather than
the Creator, who is blessed for ever.' 3 God also does not adore,
but is adored, for it is written: Thou shalt adore the Lord,
thy God, and shalt serve him only. 34
30 Cf. Book 1.1.
1 Cf. Matt. 19.17.
2 Luke 5.21.
3 Rom. 1.25.
4 Cf. Deut. 6.13.
202 SAINT AMBROSE
(134) Let us consider, then, whether the Holy Spirit has
something of these marks which offer proof of His Godhead.
Let us first, then, treat of the fact that no one is without sin
except the one God, and demand that they show that the Holy
Spirit has sin.
(135) But they cannot show this, and they seek the
authority, that we show by a text, that the Holy Spirit has
not sinned, as it is read of the Son, that He has not com-
mitted sin. 5 And let them learn that we teach this by the
authority of the Scriptures, for it is written : Tor in Wisdom
is the Spirit of understanding, holy, one, manifold, subtle, ac-
tive, eloquent, undefiled/ 6 The Scripture calls Him undefiled;
did it lie about the Son, that you should believe that it lied
about the Spirit? For the Prophet said of Wisdom in the
same place that nothing defiled enters into her. She herself
is undefiled, and undefiled is her Spirit. Therefore, if the Spirit
has no sin, He is God.
(136) But how can He be guilty of sin who Himself for-
gives sin? So, He has not committed sin, and, because He is
without sin, He is not a creature. For every creature is subject
to the capability of sin, but only the eternal Godhead is free
from sin and undefiled.
(137) Now let us see whether the Spirit forgives sins.
But here there can be no doubt, since the Lord himself has
said : 'Receive ye the Holy Ghost, whose sins you shall forgive,
they shall be forgiven.' 7 Behold that sins are forgiven through
the Holy Spirit. But men exhibit their ministry for the forgive-
ness of sin, they do not exercise the right of some power. For
not in their own name but in that of the Father and the Son
and the Holy Spirit do they forgive sins. They ask, the God-
5 Cf. 1 Peter 2.22.
6 Cf. Wis. 7.22.
7 Cf. John 20.22,23.
THE HOLY SPIRIT 203
head forgives; the obedience is of man, but the munificence
is of the Power above.
(138) Also, that sins are forgiven through baptism is not
doubtful, but in baptism is the operation of the Father and
the Son and the Holy Spirit. If, then, the Spirit forgives sin,
since it is written: 'Who can forgive sins, but God only?' 8
surely He who cannot be separated from the oneness of the
name of the Nature, cannot also be severed from the power
of God. Moreover, if He is not severed from the power of
God, how is He severed from the name of God?
(139) Let us now see whether He is a creature or the
Creator. But, since we have proven very clearly above 9 that
He is the Creator, for it is written: 'The Spirit of God who
made me,' 10 and since it has been declared that the face of
the earth is renewed through the Spirit, 11 and all things be-
come exhausted without the Spirit, it is apparent that the
Spirit is the Creator. But who will doubt this, when, as we
have shown above, not even the generation of the Lord as-
sumed from the Virgin, which is more distinguished than all
creatures, is without the operation of the Spirit?
(140) Therefore, the Spirit is not a creature, but is the
Creator, but He who is the Creator is certainly not a creature.
And since He is not a creature, without doubt He is the
creator, who with the Father and the Son produces all things.
But if He is the Creator, surely the Apostle by saying to the
condemnation of the Gentiles : 'That they served the creature
rather than the Creator, who is blessed for ever/ 12 and by
persuading them also, as we have shown above, 13 that the
8 Mark 2.7.
9 Book 2.5-6.
10 Cf. Job 33.4.
11 Cf. Ps. 103.30.
12 Cf. Rom. 1.25.
13 Book 2.5-6.
204 SAINT AMBROSE
Holy Spirit is to be served, both showed Him to be the
Creator, and, because He is the Creator,, has proved that He
ought to be called God. This, too, he expresses in his letter
which was written to the Hebrews, saying: Tor he who created
all things is God.' 14 Therefore, either let them say what it is
that is created without the Father and the Son and the Spirit,
or let them confess that the Spirit also is of the one Godhead
with the Father and the Son.
( 141 ) He also showed that He whom he called Lord and
God is to be adored. For He who is God and Lord of the
universe is surely to be adored by all, for it is written thus:
4 Thou shalt adore the Lord thy God, and thou shalt serve
him only. 515
(142) Or let them say where they have read that the
Spirit adores. For it is written of the Son of God: e Let all
His angels adore Him.' 16 It is not read: Let the Spirit adore.
For how can He adore who is not among servants and min-
isters, but with the Father and the Son He has the services
of the just under Him, for it is written: We serve the Spirit
of God.' 17 So, we must adore Him whom the Apostle has
shown must be served by us. Moreover, whom we serve, Him
also we adore, according to what has been written, to repeat
the same words again and again : 'Thou shalt adore the Lord
thy God, and thou shalt serve him only.'
(143) Although the Apostle did not even pass over this,
he said that the Spirit also should be adored. For, since we
have shown that the Spirit is in prophecy, and since no one
can doubt this, that prophecy is given through the Spirit,
surely when He is adored who is in the Prophets, the same
14 Heb. 3.4.
15 Cf. Deut. 6.13.
16 Cf. Heb. 1.6.
17 Cf. Phil. 3.3.
THE HOLY SPIRIT 205
Spirit is adored. Accordingly, you find it so: 'If, therefore,
the whole church come together into one place, and all speak
with tongues, and here come in unlearned persons or un-
believers, will not they say that you are made? But if all
prophesy, and there come in one that believeth not, or one
unlearned, he is convinced of all, he is judged of all. The
secrets of his heart are made manifest; and so, falling down
on his face, he will adore God, affirming that God is among
you indeed.' 18 It is God, then, who is adored, God who
abides and who speaks in the Prophets; moreover, the Spirit
abides and speaks; therefore, the Spirit also is adored.
Chapter 19
(144) Thus, just as the Father and the Son are one,
because the Son has all things that the Father has, 1 so, too,
the Spirit is one with the Father and the Son, because He
too knows all the things of God. 2 For He did not obtain it
by force, lest there be injury to him who lost it; He did not
seize it, lest harm be to him, from whom it seemed to have
been snatched. For neither did He seize it because of need,
nor did He obtain it by force through the excellence of greater
power, but He possesses it through oneness of power. There-
fore, if He works all these things, all of which the one and
the same Spirit works, 3 how is He not God who has all
things that God has?
(145) Or, let us consider what God has that the Holy
18 1 Cor. 14.23-25.
1 Cf. John 16.15.
2 Cf. 1 Cor. 2.16.
3 Cf. 1 Cor. 12.11.
206 SAINT AMBROSE
Spirit does not have. God the Father has Godhead; the Son
also has it, in whom dwells the fulness of the Godhead; and
the Spirit has it, because it is written: e The Spirit of God, who
is in my nostrils.' 4
(146) God is able to search the hearts and reins, for it is
written: 'The searcher of hearts and reins is God.' 5 The Son,
too, is so able, who said: 'Why do you think evil in your
hearts?' 6 For Jesus knew their thoughts. The Spirit also is so
able, who makes manifest to the Prophets also the hidden
things of others, just as we have said above, 7 c for the secrets
of his heart are made manifest. 3 And why do we wonder
if he searches the secrets of men, 'who searcheth even the
profound things of God'? 8
(147) God has the power of being true, for it is written:
'But God is true, and every man a liar. 39 And elsewhere it is
written: 'Faithful God, who lieth not. 310 Does the Spirit lie,
who is the Spirit of Truth, 11 rather whom we have shown to
have been called the Truth, for John called Him also the
Truth, as he did the Son? And in the psalm, David says:
'Send forth thy light and thy truth; they have conducted me,
and brought me unto thy holy hill, and into thy tabernacles. 512
If you consider the Son here is light, then the Spirit is Truth;
or if you consider the Son is Truth, then the Spirit is light.
(148) God has a name above every name, and He has
given a name to the Son, as we read that in the name of
4 cf. fab- 27.3.
5 Ps. 7,10.
6 Matt. 9.4.
7 Book 2.13.
8 Cf. 1 Cor. 2.10.
9 Rom. 3.4.
10 Cf. Titus 1.2.
11 Cf. John 16.13.
12 Ps. 42.3.
THE HOLY SPIRIT 207
Jesus all should genuflect. 13 Let us consider whether the Spirit
has this name. But it is also written: c Go ye, baptize the
nations in the name of the Father, and of the Son, and of the
Holy Ghost/ 14 So, He has a name above every name. So,
what the Father and the Son have, the Spirit also has through
the oneness of the name of His nature.
(149) God has the power to raise up the dead. For, 'as
the Father raiseth up the dead, and giveth life; so the Son
also giveth life to whom he will.' 15 Moreover, the Spirit also
raises up, through whom God raises up, for it is written : 'He
shall quicken also your mortal bodies, because of his Spirit
dwelling in you.' 16 Yet, that you may not think this a weak
grace, hear that the Spirit also raises up, for the Prophet
Ezechiel says: 'Come, spirit, and blow upon these dead, and
they will live. And I prophesied as he had commanded me; and
the spirit of life came into them, and they lived, and they
stood up upon their feet, an exceeding great assembly. 3 And
below, God says : 'You shall know that I am the Lord, when
I shall open your sepulchres, to bring my people out of their
graves, and I shall put my spirit in you, and you shall live/ 17
(150) Surely, when He mentioned His Spirit, did He
name any one else besides the Holy Spirit? For neither would
He have mentioned His Spirit as produced by blowing, nor
would this Spirit have been able to come from the four
corners of the world, because this blowing of the winds which
we see is partial not universal, and this spirit by which we
live is partial not universal, but it is characteristic of the Holy
Spirit to be both above all and in all. Thus, according to the
13 Cf. Phil. 2.9,10.
14 Cf. Matt. 28.19.
15 John 5.21.
16 Rom. 8.11.
17 Cf. Ezech. 37.9-10; 13-14.
208 SAINT AMBROSE
words of the Prophet we may observe how the bones, after
the framework of the resolved members had long since been
dispersed, return into the form of a revived body under the
quickening of the Spirit, and how the ashes grow into their
limbs, animated by a disposition to come together, before they
were formed anew in the likeness of the living.
( 151 ) Do we not in the likeness of the deed recognize the
oneness of the divine power? Thus, the Spirit raises up, just as
the Lord also raised at His own passion, when in the twinkling
of an eye suddenly the tombs of the dead opened, and the
revived bodies arose from their graves, 18 and, after discarding
the odor of death and being restored with the scent of life,
the ashes of those who perished took on tbr appearance of
those who are alive.
(152) So the Spirit has that which Christ has; He has
then what God has, for all things that the Father has, the
Son also has, and therefore He said: 'All things whatsoever
the Father hath, are mine.' 19
Chapter 20
(153) And that is not insignificant, our reading that a
river goes forth from God. For thus you have it in the words
of John the Evangelist: 'And he showed me a river of water
of life, clear as crystal, proceeding from the throne of God and
of the Lamb. In the midst of the street thereof, and on both
sides of the river, was the tree of life, bearing twelve fruits,
yielding its fruit every month, and the leaves of the tree for
the healing of the nations. 51
18 Cf. Matt. 27.52.
19 John 16.15.
1 Apoc. 22.1,2.
THE HOLY SPIRIT 209
(154) This certainly is the river proceeding from the
throne of God, that is, the Holy Spirit, whom he drinks, who
believes in Christ, as He Himself says: If any man thirst,
let him come to me, and drink. He that believeth in me,
as the Scripture saith, out of his belly shall flow rivers of
living water. Now this he said of the spirit. 52 Thus the river
is the Spirit.
(155) This, then, is in the throne of God, for the water
does not wash the throne of God. Then, whatever you under-
stand as that water, David did not say that it was above the
throne of God, but above the heavens, for it is written: 'Let
all the waters that are above the heavens, praise the name of
the Lord.' 3 Let them praise, He said; not, let it praise. For if
he had wished the element of water to be understood, surely
he would have said: Let it praise, but by speaking in the
plural, he wished the Powers to be understood.
(156) And what wonder is it, if the Holy Spirit is in the
throne of God, since the kingdom of God itself is the work
of the Spirit, as it is written: Tor the kingdom of God is not
meat and drink; but justice, and peace, and joy in the Holy
Spirit.' 4 And when the Saviour Himself says: 5 'Every king-
dom divided against itself shall be made desolate,' then by
adding: 'But if I by the Spirit of God cast out devils, then is
the kingdom of God come unto you, 3 He shows that the king-
dom of God is held undivided by Himself with the Spirit.
(157) But what is more foolish than that anyone should
deny that the Holy Spirit reigns with Christ, when the Apostle
says that we shall reign together with Christ in the kingdom
of Christ: Tor if we be dead with him, we shall live also with
2 John 7.37,38.
3 Ps. 148.4.
4 Rom. 14.17.
5 Matt. 12.25,28.
210 SAINT AMBROSE
him'; 6 but we through adoption, He through power; we by
grace. He by nature.
(158) The Holy Spirit also, therefore, has participation
in the kingdom with the Father and the Son, who is of one
nature, of one dominion, also of one power [with them].
Chapter 21
(159) Thus, since He has participation in the Kingdom,
what prevents our understanding that it was the Holy Spirit
by whom Isaias was sent? For we cannot doubt, since Paul is
the author, whose opinion in the Acts of the Apostles Luke
the Evangelist so approved as to put in writing. Then, you
have it thus, as Paul speaks: 'Well did the Holy Ghost speak
to our fathers by Isaias the prophet, saying : Go to this people,
and say to them: With the ear you shall hear, and shall not
understand; and seeing you shall see, and shall not under-
stand.' 1
(160) It is the Spirit, then, who sent Isaias. If the Spirit
sent him, it is the Spirit surely, whom, when the King Ozias
died, Isaias saw, when he said: 'I saw the Lord of Sabaoth
sitting upon a throne high and elevated; and the house was
full of his majesty; and the Seraphim stood round about him;
one had six wings; and the other had six wings, and with two
wings they covered his face; and with two they covered his
feet; and with two they flew; and they cried one to another,
and said, Holy, holy holy, the Lord God of Sabaoth, all the
earth, is full of his glory/ 2
(161) If the Seraphim were standing, how were they
6 2 Tim. 2.11.
1 Acts 28.25-26.
2 Cf. Isa. 6.1-3.
THE HOLY SPIRIT 2 1 1
flying? If they were flying, how were they standing? If we
cannot comprehend this, how do we wish to comprehend God,
whom we do not see?
(162) But just as the Prophets saw a wheel running with-
in a wheel, 3 which certainly has no refence to the likeness
of a bodily sight, but the grace of each Testament, because
the life of the saints is well rounded, and so harmonious
with itself that the later parts correspond with the earlier. 4
The wheel, then, within a wheel is life under the Law, life
under grace, on this account, because the Jews are within
the Church, the Law within grace. For he is within the
Church who is a Jew secretly; and circumcision of the heart
is a sacrament within the Church. But that Judaea is within
the Church, of which it is written : 'In Judea God is known' ; 5
therefore, as a wheel runs within a wheel, similarly wings
stood still, and wings were flying.
(163) In like manner, also, 'the Seraphim with two wings
covered His face, and with two they covered His feet, and
with two they flew. 3 For here, also, is a mystery of spiritual
wisdom. The times stand, the times fly; those of past stand,
those of the future fly; and just as the wings of the Seraphim,
so they cover the face or the feet of God; inasmuch as in
God, who has neither beginning nor end, all the course of the
times, from this knowledge of its beginning and its end is at
rest. So the past or the future times stand, the present fly.
Do not ask about the secrets of His beginning or end, which
are not. You have the present; praise, do not question.
(164) The Seraphim with unwearied voices, praise, and
do you strike asunder? When they do this, surely they indicate
3 Cf. Ezech. 1.16.
4 St. Ambrose becomes so involved in his thoughts here that he does
not complete this sentence.
5 Ps. 75.1.
212 SAINT AMBROSE
that God must never be struck asunder by us, but must always
be praised. So the Holy Spirit is also the Lord of Sabaoth.
Unless, perchance, the Teacher, whom Christ selected, dis-
pleases the irreligious, or they can deny that the Holy Spirit
is the Lord of powers, who grants whatever powers He himself
wishes.
Chapter 22
( 165 ) It is now possible to recognize the oneness of majesty
and rule in the Father, Son, and Holy Spirit. For many say
that it was God the Father who was seen by Isaias at this
time. 1 Paul said it was the Spirit, and Luke approved it; John
the Evangelist referred it to the Son. For thus is it written
of the Son: 'These things Jesus spoke; and he went away and
hid himself from them. And whereas he had done so many
miracles before them, they believed not in him, that the saying
of Isaias the prophet might be fulfilled, which he said : Lord,
who hath believed our hearing? And to whom hath the arm
of the Lord been revealed? Therefore, they could not believe;
for Isaias said again: He hath blinded their eyes, and har-
dened their hearts, that they should not see with their eyes,
nor understand with their heart, and be converted, and I
should heal them. These things said Isaias, when he saw his
glory, and spoke of him.' 2
(166) These words did John say that Isaias had spoken,
and he revealed most clearly that the majesty of the Son had
appeared to him, but Paul related that the Spirit had spoken
these words. How, then, is there this difference?
(167) There is, indeed, a difference of words, but not of
1 Cf. Isa. 6.1.
2 John 12.36-41.
THE HOLY SPIRIT 213
meaning. For, although they spoke different words, no one
erred, for both the Father is seen in the Son, who said : 'He
that seeth me, seeth the Father also/ 3 and the Son is seen in
the Spirit, for, 'no one says the Lord Jesus, but by the Holy
Ghost.' 4 Thus, Christ is seen not by the eye of flesh, but by
the grace of the Spirit. Therefore, the Scripture also says:
'Rise thou that sleepest, and arise from the dead, and Christ
will enlighten thee.' 5 And when Paul had lost his eyesight,
how did he see Christ except in the Spirit? 6 Therefore, too,
the Lord says: Tor to this end have I appeared to thee,
that I may make a minister and a witness of those things in
which thou hast seen me, and in which thou shah see me. 57
For the Prophets, too, received the Spirit, and saw Christ.
(168) One, then, is the vision; one the right of precept,
one the majesty. Or do we deny that the Holy Spirit is also
the Lord of majesty, 8 when the Lord of majesty was crucified,
who was born of the Holy Spirit from the Virgin Mary? For
there is no other Christ, but there is one, born before the ages
of the Father, as the Son of God, and in the world born as man
by taking on flesh.
(169) But what shall I say, because as the Father and the
Son, so, too, the Spirit is without stain and omnipotent, 9 for
Solomon called Him in Greek TcocvTo5uva|-LOV ? -navsTuaKCD-
TCOV, because He is all-powerful and the surveyor of all things,
as it was shown above 10 to be read in the Book of Wisdom.
Thus, the Spirit also is in honor and in majesty.
3 John 14.9.
4 Cf. 1 Cor. 12.3.
5 Eph. 5.14.
6 Acts 9.8.
7 Cf. Acts 26.16.
8 Cf. 1 Cor. 2.12.
9 Cf. Wis. 7.22.
10 Cf. Ch. 18.135.
214 SAINT AMBROSE
(170) Consider now lest, perchance, something not befit
Him, or, if this displeases you, O Arian, take Him out of His
association with the Father and the Son. But if you do take
Him out, you will see the heavens turn upon thee, for all their
power is from the Spirit. 11 If you wish to take Him out, your
hand must first be laid upon God, for God is the Spirit. 13 But
how will you take Him out who searcheth the profound things
of God? 13
11 Cf. Ps. 32.6.
12 Cf. John 4.24.
13 Cf. 1 Cor. 2.10.
THE SACRAMENT OF
THE INCARNATION OF
OUR LORD
INTRODUCTION
HE TITLE SEEMS TO BE THAT USED by St. Ambrose,
judging from Chapter 63 of the work itself. Paulinus,
St. Ambrose's biographer, speaks of the work as
The Incarnation of Our Lord, as does also Cassiodorus. Leo
the Great and some others use the first title with the addition
of the words 'against the Apollinarists.'
This work in one book is not dated with certainty. Most
scholars agree in placing it after De fide, to which St. Am-
brose refers in Chapters 62, 81, and 100 of this Sacrament of
the Incarnation of Our Lord, and even after the De Spiritu.
It is to be noted that this work is sometimes described in the
manuscripts as Book IV of De Spiritu or Book IX of the
whole work: De fide, De Spiritu, and De Incarnatione. The
earliest possible date seems to be late in the year 381.
The occasion of the work was a challenge hurled at St.
Ambrose by two Arian chamberlains of the emperor, who
took exception to certain expressions used by Ambrose in a
sermon on the Incarnation. They were to meet publicly on
the following day in the Portian Basilica. The story is told by
217
218 SAINT AMBROSE
Paulinus (Chapter 18). Ambrose accepted the challenge and
was on hand promptly. The chamberlains decided to go for a
ride in a travelingcarriage first, and met their death in an
accident. Meanwhile, Ambrose, unaware of all this, thought
that they were planning to make a late and sudden appearance
so as to confuse him. So as not to keep his congregation wait-
ing, Ambrose began to preach, but he did not at once ap-
proach the topic of discussion. He discussed, rather, the
Biblical story of the sacrifice of Gain and Abel, pointing out
that God's words to Gain were applicable to all heretics, and
hoping that meanwhile the chamberlains would put in an
appearance. When they did not do so, he commenced his real
sermon, refuting the Arians who denied the proper divinity
of our Lord, and also refuting the Docetae and Apollinarians
who denied our Lord's true humanity.
The sermon, according to a common practice of the day,
was taken down by shorthand writers and was later trans-
cribed, St. Ambrose then revised and amplified it. Even after
the sermon was prepared for publication, Ambrose added
an appendix (Chapters 79-116), consisting of an answer to
an objection raised by Palladius of Ratiara after the Council
of Aquileia, and referred to Ambrose by Gratian.
Thus, the work is divided into three main parts: Part 1
(Chapters 1.1 through 2.13), the introduction, including the
discussion of the sacrifices of Cain and Abel ; Part 2 ( Chapters
3.14 through 7.78), the sermon proper on the Incarnation;
and Part 3 (Chapters 8.79 through 10.116), the reply to
the objections of Palladius of Ratiara.
THE SACRAMENT OF
THE INCARNATION OF OUR LORD
Chapter 1
JRETHREN, I WISH MY DEBT TO BE PAID, but I do not
find my creditors of yesterday, unless, perchance,
they thought we must be disturbed by their sudden
arrival, but true faith is never disturbed.
(2) Perhaps until they do come, let us turn our attention
to those farmers who have been proposed, 1 of whom this
one, that is, Cain, offered the Lord a sacrifice from the fruits
of the land; the other, namely, Abel, offered one of the first-
born of his flocks. I find no complaint to make as to the kind
of gifts, except that Cain knew that his gifts gave displeasure,
and the Lord said: e lf you offer rightly, but do not divide
rightly, you have sinned/ 2
(3) Where, then, is the crime? Where the fault? Not in
the offering of the gift, but in the disposition of the mind with
1 The Bible story of the sacrifice of Cain and Abel had just been read
as the 'prophetic lesson' in the Mass.
2 Cf. Gen. 4.3,4,7.
219
220 SAINT AMBROSE
which the offering is made. There are some who rightly think
that one had selected what he should offer, the other offered
the cheaper things that he had. But there is in us no such
lack of understanding of spiritual sacrifice as to think that the
Lord sought a corporal sacrifice, not a spiritual one. And so He
added : 'Be still,' signifying that it is more tolerable to abstain
from offering gifts than to offer a gift with a zeal lacking faith.
For he who knows not how to divide, knows not how to judge;
'but the spiritual man judgeth all things.' 3 And so Abraham
divided the sacrifice which he offered. 4
(4) Abel also knew how to divide, who offered a sacrifice
from 'the firstlings of his flock,' 5 teaching that the gifts of the
earth, which had degenerated in the sinner, will not please
God, but those in which the grace of the divine mystery
shone forth. Thus he prophesied that we were to be redeemed
from fault through the passion of the Lord, of whom it is
written: 'Behold the Lamb of God; behold, he who taketh
away the sin of the world.' 6 Thus, too, he made an offering
from the firstlings, that he might signify the First-born. There-
fore, he shows that God's true sacrifice would be us, of whom
the Prophet says: 'Bring to the Lord the offspring of rams.' 7
And worthily is he confirmed by the judgment of God.
(5) But to that reprobate it is said: 'Be still,' and this
general sentence I think has been passed on all who are
outside the Church. For here I perceive a figure of many
peoples whom the divine sentence comprehends, whose gifts
He already refused at that time in the gift of Cain. 8
3 1 Cor. 2.15.
4 Cf. Gen. 15.10.
5 Gen. 4.4.
6 John 1.29.
7 Ps. 28.1.
8 Cf. Gen. 4.5.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 221
Chapter 2
(6) For this is the general sentence against all impious
men. And so, if a Jew, who separates the Son of the Virgin
Mary from God the Father, makes an offering, it is said to
him: If you offer rightly, but do not divide rightly, you have
sinned; be still.' 1
(7) If a Eunomian, 2 who on coming from the spring of
Arian impiety slips in the copious mire of his perfidy as he
asserts that the generation of Christ, which is above all things,
is to be gathered from the traditions of philosophy, when
surely the reasoning of creatures is one thing and the power
of divine secrets another, makes an offering, it is said also to
him: c lf you offer rightly, but do not divide rightly, you have
sinned; be still.'
(8) This is said to a Sabellian, 3 who confuses the Father
and the Son. This is said to a Marcionite, 4 who thinks that
there is one God of the New and another of the Old Testa-
ment. This is said to Manichaeus 5 and to Valentinus, 6 who
1 Cf. Gen. 4.7.
2 A follower of Eunomius, \rian bishop of Cyzicus, in 360.
3 Sabellius, the doctor of Monarchianism, at the beginning of the third
century. Monarchianism, or Modalism, taught that the Son and the
Holy Ghost were modes of the Father.
4 Marcion was born toward the end of the first century at Sinope In
Pontus. Although the son of the bishop of that city, he became a rich
merchant and spread his doubts of the truth of Christianity, which
later became the heresy of Marcionism. He broke with the Church in
144. He taught that there is no connection between Judaism and
Christianity, and so the God of the Old Testament and the God of the
New Testament are different. Thus Christ, the Redeemer, is not the
same as the Jewish Messias, who has not yet come.
5 Manichaeus, or Manes, was the founder of Manichaeism, and was born
in Babylonia about 215. Manichaeism is essentially dualism, two eternal
and opposing principles, one good, the other evil, Light and Darkness,
God and Matter.
6 Valentinus was the most influential leader of Gnosticism, an intellectual
and intricate kind of doctrine that took various forms in the course
of its history.
222 SAINT AMBROSE
did not think that the true flesh of man had been assumed by
Christ. Also Paul of Samosata 7 and Basilides 8 are numbered
in the same kind of opinion.
(9) Similarly, also, by the authority of the same opinion
they 9 are condemned who have denied the divinity of the
Holy Spirit. For certain others are either Arian Jews or Jewish
Arians, for just as the former separate the Son from the
Father, so the latter also separate the Spirit from God the
Father and the Son of God.
(10) Also to Novatus 10 and Donatus 11 and all who strove
to divide the body of the Church, it is said individually: 'If
you offer rightly, but do not divide rightly, you have sinned. 312
For that is a sacrifice of the Church which is offered to God,
to which Paul said: 'I exhort you, therefore, brethren, by the
mercy of God, to present your bodies as a sacrifice, living,
holy, pleasing to God/ 13 Badly, then, did they divide the
sacrifice by tearing asunder the members of the Church.
(11) That opinion also smites those who separate the
7 Paul, born at Samosata, succeeded Demetrianus as Bishop of Antioch
in 260. His teachings were essentially Monarchianism.
8 Basilides was born in the latter part of the first century, the place of
his birth being unknown. He was one of the leading Gnostics of the
second century.
9 The Pneumatomachi, the heretics who denied the divinity of the Holy
Ghost. Ambrose wrote his treatise on the Holy Spirit against these.
10 Novatus, a priest of the Roman church, in the middle of the third
century refuted Modalism and Adoptionism by affirming the divinity
of Christ, but in doing so he fell into error. He never speaks of the
human soul of Christ, although he affirms that other men are composed
of body and soul. He also denies that the Son is equal to the Father,
and considers the divine attributes as personal qualities. His teachings
resulted in a schismatic church and the doctrine of Novatianism.
11 Donatus was the heretical bishop of Carthage in 315, and the founder
of Donatism, a schism which arose ostensibly over the question of
rebaptizing the lapsed.
12 Cf. Gen. 4.7.
13 Rom. 12.1.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 223
rational soul from the sacrament of the Lord's Incarnation 14
by desiring to separate the nature of man from man. 15 And
perhaps these do offer rightly to the Trinity, but they do not
know how to distinguish the character of human from that
of divine nature ; for God's is a simple nature, man consists of
a rational soul and a body. If you take away one, you have
destroyed the entire nature of man.
(12) Thus that sentence is against all heresies, which
under the name of brotherhood in an unbrotherly fashion per-
secute the Church, since under the option of the Christian
name and a kind of nominal brotherhood of faith they desire
to wound us with parricidal swords. For our conversion is
to them, 16 and sinners rule over us in the world for the sinner
dominates in the world but the just man rules in the kingdom
of God.
(13) Therefore, let us beware lest anyone attempt to
separate us from the abode of the eternal King and from the
bosom of Mother Church, to which that soul in the Canticle
of Canticles 17 indicates that she had led the Word of God.
Let us beware lest we separate the substance of the hidden
nature of the only begotten Son from the bosom of the
Father and from, as it were. His paternal womb. And by
these words on which is based the truth of the Incarnation
which was assumed, let us strive to bring decisions for the
divine generation, lest it be said, also, to someone of us:
'If you offer rightly, but do not divide rightly, you have
sinned; be still/ that is, if we do not know how to distinguish
14 A reference to Apollinaris of Laodicea and his followers. He joined
Athanasius in combating Arianism but fell into the opposite heresy.
He denied that Christ had a rational human soul, saying that it was
replaced by His divinity. He thus founded Apollinarism.
15 That is, the Man-God.
16 An allusion to Gen. 3.16 (Septuagint) .
17 Cant. 3.4.
224 SAINT AMBROSE
the things that are characteristic of eternal divinity and the
Incarnation, if we confuse the Creator with His works; if
we say that the Author of time began after time. For it cannot
be that He, through whom all things are, is one of all things.
Chapter 3
(14) I do not wish that credence be given us; let the
Scripture be quoted. Not of myself do I say: 'In the beginning
was the Word/ 1 but I hear it; I do not feign but I read
what we all read, but do not all understand. And when it is
read, we all hear, and all do not hear [i.e., understand]. Tor
the heart of some has been hardened, and their ears have
heard heavily,' 2 that is, the ears of interior disposition. For
the flesh does not err, which performs its function and receives
what is heard, but the mind is a perverse interpreter of good
hearing, which refuses to hear what is said, and to understand
what is read. Why do you stop your ears as with wax and
lead, and yet you cannot shut out the benefits of the Lord
and the functions of nature? You hear unwillingly, you hear
disdainfully, you hear, so that you cannot make an excuse for
what you have not heard.
(15) So you hear when this is read: e ln the beginning
was the Word/ Who says this? Surely, John the fisherman,
but he does not say this as a fisherman, but as a fisher of man's
disposition. For already he was not catching fish but was
quickening men. 3 These words are not his, but His who
granted him the power of quickening. For the fisherman was
more silent than the fish which he formerly used to catch, and
with respect to the divine mysteries he was more dumb who
1 John 1.1.
2 Cf. Acts 28.27.
3 Cf. Luke 5.10.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 225
did not know the author of his own voice; but he who is
quickened by Christ has heard the voice in John, has recog-
nized the Word in Christ.
(16) Accordingly, full of the Holy Spirit, since he knew
that the beginning was not of time, but above time, he left
the world, and ascending in spirit above all beginning, he
says: 'In the beginning was the Word,' that is, let the heavens
remain, for they were not yet, since in the beginning was the
Word.' For, although the heavens have a beginning, God
does not have one. Finally, 'in the beginning God made heaven
and earth.' 4 'Made' is one thing; 'was* another. What is made
has a beginning; what was, does not receive a beginning, but
comes before. Let time also remain, because time is after the
heavens. Let also the angels and the archangels remain. And
if I do not discover their beginning, yet there was a time when
they were not. For they were not who at some time began.
If, then, I cannot discover the beginning of those who certain-
ly had a beginning, how can I discover the beginning of the
Word, from whom all beginning, not only of creatures, but
also of all our thoughts springs.
(17) Thus had John clearly declared the everlasting
divinity of the Word, but yet, lest anyone might separate the
eternity of the Word from the Father, that we might believe
that it is the same for the Word as for the Father, the good
fisherman added: 'And the Word was with God'. This that
he said is to be understood thus : 'The Word was just as was
the Father; since He was together with the Father, He was
also in the Father, and He was always with the Father. Surely,
just as we read 'He was' of the Father, thus also we read
'He was' of the Word.
(18) Why do you discern what is understood, who does
4 Cf. Gen. 1.1.
226 SAINT AMBROSE
not discern what is heard? It is of the Word to be with the
Father; it is of the Father to be with the Word, for we read
that c the Word was with God.' So, if, according to your
opinion, there was a time when He was not, then, according
to your opinion, He too was not in the beginning with whom
was the Word. For through the Word I hear, through the
Word I understand that God was. For, if I shall believe that
the Word is eternal, which I do believe, I cannot doubt about
the eternity of the Father, whose Son is eternal. If I think
His generation to be temporal, He begins to have fellowship
with us, so that the Father seems to have begun to be; but
if you do not doubt about the Father, because it is not of
God to begin to be, you do not doubt about the Father, be-
cause it is of God to have eternal perfection. Lest, perchance,
you slip in the use of human speech, when you say 'Word 5 and
'Son/ he accordingly added: 'And the Word was God. 5
(19) Surely He has what the Father has, because He was
God. How do you deny the eternity of Him who together
with the Father has the one name of God? Let not the sound
and the similarity of the expression deceive you. The word
which is temporal, which is put together with syllables and is
composed of letters, is one thing; the Son is not such a Word,
because the Father of the Word is not such.
(20) We must be on our guard lest here also we seem
to bring in the question of corporeal speech, God is incor-
poreal; surely, one who is incorporeal does not have corporeal
speech. If corporeal speech is not in the Father, neither is the
Son corporeal word. If body is not in the Father, neither is
time in the Father. If time is not in the Father, surely it is
not in the Word. But, if there is no time of beginning in the
Word, surely there is neither number nor degree of the Word.
For if there is number in the Word, then there are many
THE SACRAMENT OF THE INCARNATION OF OUR LORD 227
words. If there are many words, there are also many sons.
But there is one Word, who excludes both degree and number,
one according to nature.
(21) Do not ask about the kind of nature. I am far more
ignorant of this than I know. This only do I know well, that
I do not know what I cannot know. 'What we have seen and
what we have heard, 3 says John. 5 This only he said that he
knew well, what he heard and what he saw, he who leaned
on the bosom of Christ. 6 Thus, for him it was enough to have
heard; is this not enough for me?
(22) But what he heard, this he has told me, and what
he has heard from Christ, this I cannot deny is the truth
about Christ. So, what he has heard, I have heard; and
what he saw, I have seen. For he saw what he saw, certainly
not divinity which cannot be seen according to its nature.
But because He could not be seen according to His nature,
He took on what was outside the nature of divinity, that He
might be seen according to the nature of the body. Finally,
the Holy Spirit also was seen in outward appearance, as a
dove, 7 because divinity could not be seen in the truth of its
splendor.
Chapter 4
(23) Therefore, do not you also interpret according to
nature what is outside the nature of divinity. For, although
you believe that true flesh was assumed by Christ, and you
offer His body to be transfigured on the altar, yet if you do
not distinguish between the nature of His divinity and that
of His body, to you also is it said: 'If you offer rightly; but
5 1 John 1.3.
6 Cf. John 13.23.
7 Cf. Luke 3.22.
228 SAINT AMBROSE
do not divide rightly, you have sinned.' 1 Divide what is mine;
divide what is His of the Word. I did not have what was His;
He did not have what is mine. He assumed what is mine,
that He might share what is His. He assumed it not to con-
fuse, but to complete it. If you believe the assumption, and
invent confusion, you have ceased to be a Manichaean, but
you have not begun to be a son of the Church.
(24) If you believe the assumption of the body, and join
compassion to divinity, surely you have shunned a portion of
perfidy, not perfidy; for you believe what you presume to be
of benefit to you, you do not believe what is worthy of God.
( 25 ) Again, if you believe that the God of both the New
and the Old Testament is the same, but premise times and
moments to His Word, Valentinus is more tolerable, who does
not think that the ages are before God, but are gods, because
the ages are. For it is less of a sacrilege that the ages are
joined to divinity than that they are preferred to it.
(26) Furthermore, if you believe that Christ did not as-
sume beginning from the Virgin, but yet you think there is
some beginning before Christ, there is a difference in time, a
striving for contention; for you have denied that He is the
equal of the Virgin, not of time. Moreover, I will not deny
that He is the equal of the Virgin according to the assumption
of the body, and I will confess Him to be the Creator of time.
For what does it profit you if you say that Christ is this or
that creature? A creature changes; divinity is not adored.
(27) Christ did not wish Himself to be known thus, nor
to be judged only by those merits which are superhuman.
Finally, when He had asked : c Whom do men say that I am?' 2
when some said c Elias, 5 others 'Jeremias,' or one of the Proph-
1 Cf. Gen. 4.7.
2 Cf. Matt. 16.13.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 229
ets, He took no note of the opinion of anyone; when Peter
had said: Thou art the Christ, the Son of the living God/ 3
this one alone did He praise, not without merit.
(28) Thus John speaks, Peter speaks, Christ has approved,
and do you not approve, O Arian? Do you think that John
and Peter are not to be believed, whom even alone our Lord
Jesus Christ believed to be abundant as evidence of His glory
unto the faith of all? Finally, as if for the evidence of the
Old and the New Testaments, Moses is joined with Elias,
and Peter is frequently quoted with John. 4
(29) Peter says: 'Thou art'; 5 he does not say: Thou
hast begun to be.' Peter says: 'Thou art the Son of God'; 6
he does not say: 'Thou art a creature.' John has said this.
If thus far you have not believed, because you did not under-
stand the mystery of him leaning upon Wisdom, 7 Peter re-
peated it. Christ commended both, one for his judgment, the
other for the mystery. For John added this, that you might
read that he was leaning on the bosom of Christ, and that
you might understand that his head, in which is the chief
of all the senses, was filled with a sort of secret wisdom. If you
do not think that the mystery is to be believed, at least do not
impugn the judgment. Peter is praised because he believed
that the one whom he saw was the Son of God, because he
separated himself from the still rude opinions of an ignorant
people. Finally, when the Lord asked what men thought of
the Son of God, when the opinion of the crowd was stated,
Peter was silent.
(30) You are silent then, Simon, and, although others
3 Matt. 16.16.
4 Cf. Matt. 17.1.
5 John 13.23.
6 Matt. 16.16.
7 Cf. John 13.23.
230 SAINT AMBROSE
reply, you still are silent. Since you yourself are the first, who,
even though not questioned, asks questions, do you not fear
that you be reprimanded by the Lord, because you do not
reply to Him when He asks a question? Tor this reason/ he
says, 'I do not reply, because I am not asked my opinion but
that of others. For I have read: "That my mouth may not
speak the works of men." 8 Moreover, it is the work of the
iniquitous to preach iniquities. Therefore, I am still silent,
because not yet am I asked what I think; I shall not utter
with my lips what my mind has not approved. The time will
come when I shall reply. I, too, shall be asked what I think;
then at last I shall reply what is mine [to reply] ; for it is mine
to speak the faith, to declare my devotion, to proclaim grace/
(31) Therefore, not as if rather dull of mind nor slow of
speech is he silent, nor as if disdainful does he put off the
homage of his word, but as a cautious person does he avoid
the danger of general opinion, as one who does not avoid
the danger to his salvation. Finally, later on you have it that
he jumped from the ship to meet the Lord, not in a desire
for glory but overeager to obey. 9
(32) He, then, who before was silent, to teach us that
we ought not to repeat the words of the impious, this one, I
say, when he heard: 'But who do you say I am,' 10 imme-
diately, not unmindful of his station, exercised his primacy,
that is, the primacy of confession, not of honor; the primacy
of belief, not of rank. That is to say: 'Now let no one outdo
me; now is my role; I ought to compensate for my silence;
the fact that I was silent ought to be of benefit. My tongue
does not have perplexities; faith should come forth without
difficulty. While some were casting forth filth, although the
8 Cf. Ps. 16.4.
9 Cf. Matt. 14.29.
10 Matt. 16.15.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 23 1
filth of another's impiety but proclaimed by them, who said
that Christ was either Elias, or Jeremias, or one of the
prophets; for that voice had filth, that voice had perplexities;
while some, I say, are washing away this filth, while in some
these perplexities are being eradicated, let our voice resound
that Christ is the Son of God. My words are pure, in which
expressed impiety has left no perplexities.'
(33) This, then, is Peter, who has replied for the rest
of the Apostles; rather, before the rest of men. And so he is
called the foundation, because he knows how to preserve not
only his own but the common foundation. Christ agreed with
him; the Father revealed it to him. For he who speaks of the
true generation of the Father, received it from the Father,
did not receive it from the flesh. 11
Chapter 5
(34) Faith, then, is the foundation of the Church, for it
was not said of Peter's flesh, but of his faith, that 'the gates
of hell shall not prevail against it.' 1 But his confession of faith
conquered hell. And this confession did not shut out one
heresy, for, since the Church like a good ship is often buffeted
by many waves, the foundation of the Church should prevail
against all heresies.
(35) The day will fail me sooner than the names of
heretics and the different sects, yet against all is this general
faith that Christ is the Son of God, and eternal from the
the Father, and born of the Virgin Mary, The holy Prophet
David describes him as a giant for the reason that He, one, is
11 Cf. Matt. 16.16,17.
1 Cf. Matt. 16.18.
232 SAINT AMBROSE
of double form and of twin nature, a sharer in divinity and
body, who 'as a bridegroom, coming out of his bride-chamber,
hath rejoiced as a giant to run the way.' 2 The bridegroom of
the soul according to the Word, a giant of earth, because in
going through the duties of our life, although He was always
God eternal, He assumed the sacrament of the Incarnation,
not divided, but one, because He, one, is both, and one in
both, that is, as regards both divinity and body. For one is
not of the Father, and the other from the Virgin, but the same
is of the Father in the one way, and from the Virgin in the
other.
(36) His generation is not prejudicial to generation, nor
His flesh to divinity, for neither was the pledge 3 prejudicial
to the Father, nor the will to the Passion, nor the Passion to
the will. For the same one suffered and did not suffer; died
and did not die; was buried and was not buried; rose again
and did not rise again; for the body proper took on life again;
for what fell, this rose again; what did not fall, did not rise
again. He rose again, therefore, according to the flesh, which,
having died, rose again. He did not rise again according to
the Word, which had not been destroyed on earth, but re-
mained always with God.
(37) Thus, He died according to the assumption of our
nature, and did not die according to the substance of eternal
life; and He suffered according to the assumption of the body,
that the truth of the assumption of the body might be be-
lieved, and He did not suffer according to the impassible
divinity of the Word which is entirely without pain. Finally,
the same one said: e O God, my God, look upon me; why
2 PS. 18.6.
3 That is, Christ, since through the Incarnation, the Son of God was
pledged to the redemption of mankind.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 233
hast thou forsaken me? 54 for, according to the flesh, He was
forsaken, who according to divinity could have been neither
deserted nor forsaken.
(38) The same one also says: Tar from my salvation are
the words of my sins, 55 that is, let him not be deceived, who
hears: 'Why hast thou forsaken me?' but let him understand
that these words are said according to the flesh, which are
very foreign to the fullness of His divinity, for the words of
sins are foreign to God, since the sins of words are also foreign
to Him; but since I 6 have assumed the sins of others, I have
assumed also the words of others' sins, so that I say that I,
who am always with God, have been forsaken by God the
Father.
(39) Therefore, He was immortal in death, impassible in
His Passion. For just as the sting of death did not seize Him
as God, hell saw Him as man. Finally, e He yielded up the
ghost/ 7 and yet as master of putting off and of assuming a
body, He yielded up the ghost; He did not lose it. He hung
upon the cross, and threw all into disorder. He trembled on
the cross, before whom this whole world trembled. He was
in the midst of tortures, He received wounds, and He donated
the heavenly kingdom. Having become the sin of all men,
He washed away the sins of the human race. At last He died,
and a second and a third time in exultation and in joy I say,
He died, so that His death might become the life of the dead.
(40) But not even His tomb is without a miracle. For,
when He had been anointed by Joseph, and while buried in
the latter 's tomb, 8 He himself by a kind of new operation,
though dead, opened the tombs of the dead; and indeed His
4 Ps. 21.1.
5 PS. 21.1.
6 That is, Christ.
7 Matt. 27.50.
8 Cf. Luke 23 53.
234 SAINT AMBROSE
body lay in the tomb, yet He himself was free among the
dead; He bestowed remission upon those placed in Hell by
loosing the law of death. There was then His body in the
sepulchre, but His power operated from heaven. It was shown
to all through the true body that the flesh was not the Word,
but the flesh was of the Word. The flesh indeed tasted death,
but the power of God was impassible; and if He put off
the body, yet there was no loss to God with respect to the
body.
(41) Why do you attribute the calamities of the body
to divinity, and connect the weakness of human pain even
with divine nature? 'Now my soul,' He says, e is troubled. 59
His soul, not His wisdom, is troubled; for His wisdom re-
mained immutable, although it was encompassed by a cloak
of flesh. For in that form of a servant there was the fullness of
true light; and when the form emptied itself, there was the
light. Then he said: c Walk whilst you have the light.' 10 And
when He was in death, He was not in the shadow. Then, too,
He poured the light of eternal life even upon those who were
in limbo. The true light of wisdom shone even there; it illu-
mined hell, but was not shut up in hell. For what is the place
of wisdom? Then the just man says: 'But where is wisdom
to be found, and where is the place of understanding? Man
knoweth not its way, neither is it found among men.' 11
(42) Wisdom, therefore, is neither in time nor in place,
so that time also means to be. But how is it in time, which
was in the beginning? How in place, which was with God?
If the only-begotten Son is sought, according to the sense of
the Gospel He is found in the bosom of the Father. Do you
think that the bosom of the Father is a place? And do you
9 John 12.27.
10 John 12.35.
11 Cf. Job. 28.12,13.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 235
seek how Wisdom was born, when the man of prophecy says :
'Man knoweth not its way. 312 And do you think that its origin
is according to men, when Job says that it is not found among
men? And do you attribute death to Wisdom, of which e the
depth saith : It is not in me : and the sea saith : It is not with
me 5 ? 13 Heaven does not say: 'It is not in me,' but c the depth
saith : It is not in me.' For not to the depth, but to the Father
did it 14 say: 'Into thy hands I commend my spirit. 315 Even
though His soul was in the depth, it is no longer there, for
it is written: 'Because thou wilt not leave my soul in hell,
nor wilt thou give thy holy one to see corruption/ 16
(43) Therefore, the sea says: 'It is not with me,' that is,
our life speaks troubled by the waves of the world. For His
flesh is not among men, because we no longer know Christ ac-
cording to the flesh. 17 The earth says: c lt is not with me,'
because He has risen. Then the angel says: 'Why seek you
the living among the dead? 318 And well did the sea say: 'It
is not with me,' because He was above the sea. Then He
walked even with corporeal footsteps on the sea, when, after
calming the sea, He ordered Peter to walk upon the sea; 19
and, although he faltered, yet he faltered not through the
weakness of Him who ordered but through the weakness of
himself who was obeying.
(44) Therefore, do not mingle the darkness of our nature
with the splendor of His glory; do not spread the cloud of
human flesh over His light. Again, if, while proclaiming His
passion, you by no means recognize that which is passible,
12 Job. 28.13.
13 Job. 28.14.
14 Wisdom.
15 Luke 23.46.
16 Ps. 15.10.
17 Cf. 2 Cor. 5.16.
18 Luke 24.5.
19 Cf. Matt. 14.26-29.
236 SAINT AMBROSE
you have disproved the love of God, you have denied your
own salvation. Therefore, we should consider them demented
who, on hearing the Son of God say: 'Why strikest thou me?' 20
have thought that He was subjected to injury according to
His divine nature. For He said: 'Why strikest thou me?' but
His divine nature did not feel the stroke. He said: I have
given my back to the strikers, and my cheeks to their hands;
but I have not turned away my face from the confusion of
the spitters.' 21 He said: 'back' and 'cheeks' and 'face,' that
is, parts of the human body. For what the flesh of the Word
suffered, even while remaining in the flesh, the Word of God
suffered by the flesh, as it is written : 'Since Christ has suffered
in the flesh/ 22 He surely referred to Himself according to His
assumption of a body, in order that He might take upon Him-
self what is ours and might cloak the human with His own.
(45) Rightly, then, did His flesh suffer according to its
nature, and the nature of the Word was not changed by this
suffering of the body; for our resurrection is in truth, and thus
Christ's Passion is proclaimed in truth.
Chapter 6
(46) He did not, as some say, suffer in phantasm, because
He did not walk upon the sea in phantasm, as the disciples
in the Gospel are said to have thought. 1 But they are excused,
'for as yet the spirit was not given; because Jesus was not yet
glorified.' 2 But for us Christ has already been crucified and
20 John 18.23.
21 Cf. Isa. 50.6.
22 I Peter 4.1.
1 Cf. Matt. 14.26.
2 John 7.39.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 237
has risen; for us the Spirit has already been given, who is
the teacher of truth. To be sure, the disciples erred at that time,
that we on our part might not be able to err later. Thus their
error is of benefit to us. As men they erred; as disciples they
believed.
(47) Those, then, who proclaim that Jesus came in
phantasm we should condemn, as well as those who in direct-
ing their line of error say that the Son of God is not one and
the same, but that He who was born of God the Father was
one, He who was sprung from the Virgin another, although
the Evangelist says that 'the Word was made flesh,' 3 so that
you should believe in one Lord Jesus, not two.
(48) Some also believed that the Word of God was one,
the Son of God another, although the Evangelist testifies that
He who in the beginning was the Word with God the Father
came unto His own. 4 Yet there are some who have thought
that, just as the Word was made unto one of the Prophets,
so it was made unto Christ, not that He was the Word of
God. But of none of the Prophets was it said: that e the Word
was made flesh. 3 No one of the Prophets took away the sins
of the world. Of no one else was it said : 'This is my beloved
Son in whom I am well pleased.' 5 Of no one of the Prophets
do we read that He is the Lord of glory, which the Apostle
said of Christ, namely: The Jews crucified the Lord of
glory. 36
(49) But while we are refuting these, others emerge who
say that the flesh and divinity of the Lord are of one nature.
What infernal places have vomited so great a sacrilege? In-
deed, the Arians are more tolerable, the strength of whose
3 John 1.1.
4 Cf. John 1.11.
5 Matt. 3.17.
6 Cf. 1 Cor. 2.8.
238 SAINT AMBROSE
perfidy is increased through such men, so that they assert with
greater vigor that the Father and the Son and the Holy Spirit
are not of one substance, since those attempted to say that
the divinity and flesh of the Lord are of one substance. Then,
when they say that the Word was turned into flesh and hair
and blood and bones, and was changed from its proper nature,
an opportunity is given to the Arians to distort the weakness
of the flesh into the weakness of the divinity, by bringing about
a kind of change in the divine nature.
(50) There are also some who have proceeded to such a
degree of impiety as to think that the divinity of the Lord was
circumcised; that from being perfect it was made imperfect;
and that on the cross hung not flesh but that divine substance,
creative of all things, coagulated in a likeness of flesh. But
who does not shudder at this? Who gives heed to this, that
the Word of God made passible flesh for Himself not from the
Virgin Mary but from the divine substance? By asserting this
they err to the point that they contend that the body of the
Lord was assumed not in time but was always coeternal with
the Word of God.
(51) Of all these errors they are the authors who have
said that the divinity and flesh of the Lord were of one nature.
For I have read what I would not have believed, if I myself
had not read them. I have read, I say, what is laid down in the
books of a certain author, 7 that both the tongue and He by
whom the tongue was moved, were of one nature in Christ.
Accordingly, I have put this down, so that the name of the
author may be detected from his writing, and that they may
note that the force of truth cannot be deduced by arguments
and words however fine and ornate.
(52) And this author frequently reminds me that he is
7 Apollinaris of Laodicea.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 239
holding to the tractate of the Council of Nicea. But in that
tractate our fathers have said that not the flesh but the Word
of God is of one substance with the Father; and indeed they
confessed that the Word proceeded from the substance of the
Father, but that the flesh was of the Virgin. How, then, is the
name of the Council of Nicea alleged and new statements
introduced which our ancestors never thought, since surely
the Scriptures say that Christ suffered according to the flesh,
not according to the divinity; 8 the Scriptures say that e a virgin
shall receive in her womb and shall bring forth a son'? 9 For
she did receive the power, and did bear a Son, whom she her-
self assumed from herself.
(53) Then Gabriel also declares this in proper words, say-
ing: 'The Holy which shall be born of thee shall be called
the Son of God.' 10 c Of thee, 5 he says, that you might know
that He was born of her according to man, for Mary produced
from herself, in order that what was produced from her, in
Him, the prerogative of the Lord's production being preserved,
there might be the true nature of the body. But Paul also says
that he was predestined for the Gospel of God. 'Which he had
promised before/ he says, 'by His prophets concerning His
Son, who was made to him of the seed of David, according
to the flesh.' And to the Galatians he says: c But when the
fullness of time was come, God sent His Son, made of a
woman.' And to Timothy he said : Be mindful that the Lord
Jesus Christ is risen from the dead, of the seed of David.' 11
(54) So He received from us what He offered as His own
( for us, that He might redeem us from our own, and that He
might confer upon us what was not our own from His divine
8 Cf. 1 Peter 1.2.
9 Cf. Isa. 7.14.
10 Luke 1.35.
11 Cf. Rom. 1.2,3; Gal. 4.4.; 2 Tim. 2.8.
240 SAINT AMBROSE
liberality. According to our nature, then. He offered Himself,
that He might do a work beyond our nature. From that which
is ours is the sacrifice, from His is the reward; and many
things will you find in Him both according, to nature and
beyond nature. For, according to the condition of the body
He was in the womb, He was born, He was nursed, He was,
placed in the crib, but beyond this condition the Virgin con-
ceived, the Virgin bore Him, that you might believe that it
was God who renewed nature, and it was man who was born
of man according to nature.
(55) For not, as some have concluded, was the very
nature of the Word changed, which is always unchangeable,
as He himself said: 'See me, see me, that it is I, and I am
not changed.' 12 But Paul also said: 'Jesus Christ yesterday,
and today, and the same forever, 513 that is, who is not changed
according to the nature of the flesh, but who remained
unchangeable even in the changeable quality itself of human
condition.
(56) So you have learned that He offered the sacrifice
from our nature. For what was the cause of the Incarnation
except that flesh which had sinned might be redeemed through
itself? Therefore, that which had sinned was redeemed. The
divinity of the Word, then, was not immolated, because the
divinity of the Word had not sinned; and so the nature of the
Word was not turned into the nature of the flesh, because
divinity immune from sin was not obliged to offer itself for
sin which it had not committed. For Christ offered in Him-
self that which He put on, and He put on what He did not
have before. He did not, then, put on the divinity of His own
divinity, in which was the fullness of eternal divinity, but He
12 Mai. 36.
13 Heb. 13.8.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 241
assumed flesh that He might put off the covering of the flesh,
and might both crucify in Himself the spoils of the Devil and
erect the trophies of virtue.
(57) Therefore, if the flesh of all, even in Christ, was
subject to injury, how do you say that it is of one substance
with His divinity? For if the Word is of one substance with
the flesh, which has its nature from earth, why is it asserted
that the Word is of one substance with the soul, which Christ
received perfect for His human nature? Moreover, the Word
is of one substance with God according to the declaration of
the Father and the assertion of the Lord himself, who says:
'I and the Father are one.' 14 Thus the Father is proclaimed
to be of one substance with an eartlily body. And are you still
indignant with the Arians, because they say that the Son of
God is a creature, when you yourselves say that the Father is
of one substance with creatures?
(58) But what else are you doing when you say this than
either comparing the slime of Adam and our earth with the
divine substance, or at any rate transferring divinity to the
injury of earthly corruption? For by saying that the Word
became flesh and bones you say that He was changed into
earth, for flesh and bones are of earth.
(59) Thus it is written, they say: 'The Word was made
flesh. 315 It is written. I do not deny it. But consider what fol-
lows, for there follows: 'And dwelt among us,' that is, that
Word which took on flesh, this Word dwelt among us, that is,
dwelt in human flesh, and so He is called Emmanuel, that is
'God with us.' 16 So this statement, 'The Word was made flesh/
stands for that which took place. He became man. Even as
14 John 10.30.
15 John 1.14.
16 Matt. 1.25.
242 SAINT AMBROSE
He said in Joel : 'I will pour out of my Spirit upon all flesh/ 17
for the future pouring out of spiritual grace is promised not
for irrational flesh but for men.
(60) But if you hold to the letter, so as to think from
what is written, namely the Word was made flesh, that the
Word of God was turned into flesh, do you not deny that it
is written of the Lord, that He did not make sin, but was made
sin? 18 So, was the Lord turned into sin? 19 Not so, but, since
He assumed our sins, He is called sin. For the Lord is also
called an accursed thing, not because the Lord was turned
into an accursed thing, but because He himself took on our
curse. He says: Tor he is accursed that hangeth on a tree. 320
Do you wonder, then, that it is written: fi The Word was made
flesh/ since flesh was assumed by the word of God, when of
the sin which He did not have, it is written that He was made
sin, that is, not by the nature and operation of sin, namely,
made into the likeness of sin of the flesh; but that He might
crucify our sin in His flesh, He assumed for us the burden of
the infirmities of body already guilty of carnal sin.
(61) Therefore, let them cease to say that the nature
of the Word was changed into the nature of the body, lest by
a like interpretation the nature of the Word seem to have been
changed into the contagion of sin. For the fact that He
assumed is one thing; what was assumed is another. Power
came upon the Virgin, as the Angel also said to her: 'The
power of the most High shall over-shadow thee.' 21 But a body
was born of the Virgin, and thus, indeed, we have a heavenly
17 Cf. Toel 2.28.
18 Cf. 2 Cor. 5.21.
19 Cf. Gal. 3.13.
20 Cf. Deut. 21.23.
21 Luke 1,35.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 243
descent, but a human conception. So the nature of the flesh
and of divinity could not have been the same.
Chapter 7
(62) I might have gone on more extensively, but I fear
lest these very words may seem to some either superfluous or
drawn out. For some one perchance may say: 'Had you not
promised that you would complete [your treatment] of the
divinity of the Father and the Son in those five books 1 which
you have written? But what shall I do, when every day they
bring forth new questions? My promise does not escape me,
but objections compel [me to speak]. For how can there be
an end to replying, when there is no limit to objecting?
(63) And yet I had promised to bring my reply on the
divinity of the Father and the Son to an end in my earlier
works, but in this book the treatment of the mystery of our
Lord's Incarnation 2 has been made fuller as it should have
been. For, when that which the Lord says: 'My soul is sor-
rowful even unto death,' and later, 'O my Father, if it is
possible, let this chalice pass from me. Nevertheless, not as
I will, but as thou wilt/ 3 is referred not to the suffering of the
Holy Spirit but to His assumption of a rational soul and to
the affection of a human nature, it follows that in the assertion
of the Lord's sacrament we add also that there was also the
fullness of human nature in Christ, and that we separate the
Holy Spirit from a judgment of weakness. For he is not subject
to weakness, who is not subject to suffering.
(64) I ask, then, how certain men 4 think a soul was not
1 Of De fide.
2 Here Ambrose gives us the full title of this treatise.
3 Matt. 26.38,39.
4 The Arians.
244 SAINT AMBROSE
assumed by our Lord Jesus, whether it is because they fear
lest Christ might have erred in a human sense? For they do
say that concupiscence of the flesh fights back against the law
of the mind. 5 But he who says this is so far from having
thought that Christ could have been led by the law of the
flesh into the bonds of sin that he himself in the stress of
human frailty believed that help could be rendered him
through Christ, saying: 'Unhappy man that I am: who shall
deliver me from the body of this death? The grace of God by
Jesus Christ our Lord.' 6 Could He, then, who saved others
from the hazardous condition of the flesh have feared lest He
Himself also be overcome by the domination of this flesh?
(65) Yet, as they wish it, He did fear the snares of this
flesh. Then He ought to have declined the assumption of
flesh, lest He be dragged to the hazardous condition of sin.
But how could He have feared the hazardous condition of
sin, who had come to remit sin? And so, when He took on
the flesh of man, it follows that He took on the perfection
and fullness of the Incarnation, for there is nothing imperfect
in Christ. So He took on flesh, that He might raise it up again;
He took on a soul, but He took on and received a perfect
soul, rational and human.
(66) For who can deny that He received a soul, when
He himself says: 'I lay down my life for my sheep/ and
again, 'Therefore doth the Father love me, because I lay
down my life, that I may take it up again. 37 This is not said
by means of a parable, nor with perfunctory meaning, in
which one thing is said, and another understood, as is this:
'The new moons and your sabbaths my soul will not abide/ 8
5 Cf. Rom. 7.23.
6 Rom. 7.24,25.
7 John 10.15,17.
8 Cf. Isa. 1.13.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 245
although this also could be referred to the soul of Christ,,
which was laid down for this purpose, to abolish the error of
Jewish superstition, and to establish the truth of one sacrifice.
(67) But let them doubt this prophecy; they cannot refute
this Gospel spoken with reference to the quality of the soul.
After mention is made of the death and resurrection of the
Lord, He then adds: 'No man taketh it away from me: but
I lay it down of myself, and I have power to lay it down:
and I have power to take it up again.' 9 He lays down, then,
the same as He has taken up. 'He has taken up, 3 I say, for
the very Word of God was not made living in His flesh in
the place of our soul, but just as He has taken up our flesh,
so too He has taken up our perfect soul by the assumption of
human nature. He has assumed, I say, the soul, that He might
bless it with the sacrament of His incarnation; He has taken
up my disposition of mind to emend it.
(68) But what need was there to take up flesh without
a soul, since, surely, insensible flesh and an irrational soul is
neither responsible for sin nor worthy of reward? So He has
taken up for us that which in us was in greater danger. More-
over, what does it profit me, if He has not redeemed me en-
tirely? But He has redeemed me entirely, who says: Are you
angry at me, because I have healed the whole man on the
sabbath day?' 10 He has redeemed me entirely, because the
faithful one rises again into the perfect man not in part, but
entirely.
(69) Therefore, let those pitiful ones cease to fear lest
Christ was unable to direct His flesh or perfect soul or human
feeling, who had sat upon the foal of an ass, upon whom
no one before had sat. 11 'He that planted the ear, shall he
9 John 10.18.
10 John 7.23.
II Cf. Luke 12.30.
246 SAINT AMBROSE
not hear? 313 Was not He who ruled others able to rule him-
$elf? Did He who pardoned sins Himself commit sin? Let
those overly solicitous persons, as if tutors of Christ, cease to
fear lest also in Him concupiscence of flesh overcame the law
of the mind, which did not overcome in Paul, but only fought
back. 13 The athlete of Christ counts the victories of his mind.
Do these men fear lest the flesh wavered in the Lord which
conquered in the servant?
(70) Christ does not wish us to fear for Him; the Lord
does not wish us to weep for Him. So He says: 'Daughters
of Jerusalem, weep not over me; but weep for yourselves.' 14
And He says to them: Fear not for me; fear for yourselves.
Or have you not heard David saying: 15 'The Lord is my light
and my salvation, whom shall I fear? The Lord is the protector
of my life, of whom shall I be afraid?' And elsewhere: C I will
not fear what man can do unto me.' And elsewhere: C I will
not fear what flesh can do against me.'
(72) Therefore, He says: 'I was unable to fear the fall
of human nature, which man himself did not fear. Therefore,
I, God before the flesh, God in the flesh, assumed the per-
fection of human nature, I have taken on the senses of man,
but I have not been puffed up by the senses of the flesh. By
the senses of man I said that my soul was disturbed; by the
senses of man I hungered; by the senses of man I petitioned,
who was accustomed to heed petitioners; by the senses of man
I increased, as it is written: c And Jesus increased in wisdom,
and age, and grace with God and men.' 16
(72) How did God's wisdom increase? Let the order of
12 Ps. 93.9.
13 Cf. Rom 7.25.
14 Luke 23.28.
15 Ps. 26.1; 107.6; 55.5.
16 Luke 2.52.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 247
words teach you, He increased in age and increased in wisdom,
that is, human wisdom. So the Evangelist placed age' first,
that you might believe that it was said, according to man;
for age does not belong to divinity but to the body. So, if He
advanced in the age of man, He advanced in the wisdom of
man, but wisdom advances according to the senses, because
wisdom is from the senses. But Jesus advanced in age and in
wisdom. What senses advanced? If the human senses, then
these, too, were taken on; if the divine, then they are change-
able through advancement. For what advances, surely is
changed for the better, but what is divine is not changed. So,
what is changed is surely not divine. Therefore, the human
senses advanced; thus. He took on the human senses.
(73) And that we may know that he spoke according to
man, the Evangelist spoke above by way of preface, saying:
"And the child grew, and waxed strong, full of wisdom; and
the grace of God was in him. 517 And 'child 3 is the name of
our age. The power of God could not wax strong, nor could
God grow, nor could the depth of God's wisdom nor the
plenitude of His divinity be fulfilled. What then was fulfilled
was not God's wisdom but ours. But how was He fulfilled who
descended to fulfill all things? 18
(74) In what sense, moreover, did Isaias say that the
child knew not Father or mother? For it is written: 'Before
the child know how to call his father and his mother, the
strength of Damascus and the spoils of Samaria shall be taken
away before the king of the Assyrians.' 19 For future and
hidden things do not escape the wisdom of God, but childhood,
lacking knowledge, through human ignorance, of course, does
not know what he has not yet learned.
17 Luke 2.40.
18 Cf. Eph. 4.10.
19 Isa. 8.4.
248 SAINT AMBROSE
(75) 'But,' you say, 'it is to be feared lest, if we attribute
two principal senses or a twofold wisdom to Christ, we divide
Christ. 5 When we adore both His divinity and flesh, do we
divide Christ? When we adore the image of God in Him
and the cross, do we divide Him? Surely the Apostle, who
said of Him : Tor though He was crucified through weakness,
yet he liveth by the power of God,' 20 said that Christ was
not divided. Again, do we divide Him when we say that He
took on a rational soul also capable of our understanding? 21
(76) For God the Word himself was not in His body in
place of a rational soul, also capable of understanding, but
God the Word taking on a soul rational, capable of under-
standing, and itself human and of the same substance of which
are our souls, and flesh like ours, and of the same substance
as is our flesh, was also a perfect man, yet without any taint
of sin, because He did not commit sin, but became sin for us,
'that we might be made the justice of God in Him.' 22 Thus,
His body and soul are of the same substance as are our soul
and body.
(77) I do not fear lest I seem to introduce a tetrad; 23
for we, who assert this, truly worship the Trinity alone. For
I do not divide Christ when I distinguish the substance of
His flesh and divinity; but I proclaim one Christ with the
Father and the Spirit of God, and I shall demonstrate that
those rather who say that the flesh of Christ is of one sub-
stance with His divinity introduce a tetrad. For what is of
the same substance is not one person, but one thing, for surely
those who confessed the Son of the same substance with the
Father in the tract of the Nicean Council did not believe in
one Person, but in one divinity in Father and Son.
20 2 Cor. 12.4.
21 Cf. 1 Cor. 1.13.
22 2 Cor. 5.21.
23 An objection made by the Apollinarists.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 249
(78) Therefore, when they say that His flesh was of the
same substance as was the Son of God, they themselves run
into the absurdities of the vain assertion which they throw up
to us, namely, dividing Christ. And so they introduce a fourth
uncreated being for us to adore, when the divinity of the
Trinity is alone uncreated.
Chapter 8
(79) I had concluded this work, 1 but it was a matter of
conscience not to seem to have passed by what we could
not solve. Fox, when some time ago, certain ones listened as
we said that the Son of God, who was generated, could not
be unequal to the Father who generated, despite the fact that
the Son was generated and the Father himself was the generator
because generating is a matter not of power but of nature,
they thought that my voice was silenced before that question,
but in this instance with a damnable twist in the argument
they turn their track, so that people may think that a change
in the question was made by a change in the wording, saying:
'How can the unbegotten and the begotten be of one nature
and substance?'
(80) Therefore, most kind Emperor, to reply to the ques-
tion proposed to me by you: first of all, I find nowhere in
the divine Scripture 'unborn 5 ; 2 I have not read it, I have
not heard it. Of what changeableness, then are such men
as say that we usurp what has not been written? When
we state what is written, they throw up to us what has not
been written. Do they not contradict themselves, and deprive
their calumny of authority?
1 From this point to the end is an appendix added by Ambrose in reply
to an objection raised by Palladius of Ratiarea after the Council of
Aquileia. The Emperor Gratian referred the objection to Ambrose.
2 Ingenitus.
250 SAINT AMBROSE
(81) Indeed, they say that it is not written that there is
a substance and nature of God, although Scripture surely
testifies that the Son is the splendor of the glory of God the
Father, and the figure of His substance, 3 and we have shown
most fully in another work 4 that many others have spoken of
the divine substance.
(82) Who will also deny His divine nature, when the
Apostle Peter wrote this in his letter, 5 saying that through the
passion of the cross the mercy of the Lord brought it about
that He made us partakers of the divine nature? But Paul else-
where also wrote: 'But then, indeed, not knowing God, you
served them who by nature are not gods.' 6 For thus also we
find it in the Greek versions, whose authority is greater. 7
(83) What, then, are they doing, who deny that there is
a divine nature by calumniating not only the Son but the
Father, also? For if He is denied to be God by nature, then,
He is God through grace like men, or surely He is believed in
falsely, like the demons whose images are given the name of
God. But let us follow the apostolic authority, and say that
in images there is no divine nature. If, then, divine nature is
not in images, is not in demons, it remains that divine nature
and substance be in God. 8
(84) Therefore, we have taught by apostolic authority
that it is rightly said of God the Father that He is God by
nature. Let them now accept that the nature of God the
Father is the same as that of the Son, is the same also as that
of the Holy Spirit, lest, perchance, they likewise say: 'We
have indeed read that there is a divine nature, but we have
3 Cf. Heb. 1.3.
4 Cf. De fide 3.4.
5 Cf. 2 Peter 1.4.
6 Gal. 4.8.
7 An interesting admission by St. Ambrose.
8 Cf. 1 Cor. 10.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 251
not read of the unity of divine nature.' But when the Son
himself said: C I and the Father are one/ 9 He proved the unity
of the divinity. When He said: 'All things whatsoever the
Father hath are mine,' and later: 'Father, all mine are thine,
and thine are mine/ 10 He affirmed the unity. When He said:
"But the Father who abideth in me, He also doeth the works
which I do,' 11 He most clearly declared the unity.
( 85 ) Then Peter shows that the one nature is divine, say-
ing: 'That He might make us partakers of the divine nature.' 13
For He could have said the following if He had thought
otherwise; He could have said, I say, the following: 'That He
might make us partakers of the divine natures, especially
when through the Son we pass over into a participation of
divine nature. Can He grant anything that He does not have?
Then there is no doubt that He grants from that which He
has, and so He has divine nature who grants participations
in divine nature.
(86) The Apostle Paul, also, by saying: 'Who by nature
are no gods,' 13 shows that the nature of the true God is one.
For he also could have said: 'Who by their natures are no
gods,' if he knew that there was a plurality of divine nature,
so that there was one in the Father, another in the Son, an-
other in the Holy Spirit. By saying, then: 'By nature are no
gods,' he expressed the unity of divine nature.
(87) Moreover, what is to be God by nature, if not to be
true God? Just as he said to the Thessalonians : 'How were
you converted to God from idols, to serve the living and true
God?' 14 For they are represented as being gods, but God by
9 John 10.30.
10 John 16.15; 17.10.
11 Cf. John 14.10.
12 Cf. 2 Peter 1.4.
13 Gal. 48.
14 Cf. 1 Thess. 1.9.
252 SAINT AMBROSE
nature is living and true. For in our own experience there is
the adoptive son and the true Son. We do not say that the
adoptive son is son by nature but we do say that He is Son
by nature, who is His true Son.
(88) So we have proved by Holy Writ that both the
nature and the substance are divine; also, apostolic authority
has indicated that unity, not plurality belongs to divine nature.
Chapter 9
(89) Now, let them assert where they have read that the
Father is unbegotten. But, if in the manner of dialectics they
demand that it be granted them to take as read what has not
been read, they disclose that they are being distracted by a
zeal for contention, that they are not seeking knowledge of
the truth. For in dialectics, if that is not conceded which they
demand be conceded to them, in which they desire to find
an approach to contention, they cannot find a beginning of
disputing. And this is true here, where there is contention
more about the subtleties of argument than about the consi-
deration of truth. For this is the glory of dialecticians, if they
seem to overpower and refute the truth with words. On the
other hand, the definition of faith is that truth not words be
weighed. Finally, the simple truth of the fishermen excludes
the words of philosophers.
(90) What is the meaning of my statement, in which I say,
if I do not grant them the word 'unbegotten, 3 they cannot find
a beginning for their assertion? Let them point out, then,
where they have read it.
(9 1 ) It had slipped my mind. Now I recall it. It was written,
they say, for Arius said that the Father was unbegotten, the
Son both begotten and created. Behold by what author
THE SACRAMENT OF THE INCARNATION OF OUR LORD 253
they contend against the writings of the Apostles, yet let them
contend, provided they confess that they are disciples of Arius.
For how do they deny their master, whose inventions they
follow?
(92) But, if they say what Arius said, I more justly should
say what the Apostle said. 1 For he mentioned the Father, he
did not call Him unbegotten; he mentioned the Son, and
mentioned Him as begotten. What I have read I do not deny ;
rather, I gladly make use of it; what I have not read I should
not make use of. But yet let them make use of that which we
did not do in dialectics, unless, perchance, they say that, since
we have not read the Father as begotten like the Son, we
should on that account consider Him unbegotten.
(93) This is understood; therefore, it is not read. But, if
it is understood, neither have I read that the Holy Spirit is
begotten. Therefore, the Spirit, also, since He is not begotten,
is surely to be called unbegotten according to your opinion.
If, then, you say that the unbegotten and the begotten cannot
be of one substance, it remains for you not to deny with
reference to the Father and the Holy Spirit unity of divine
nature and substance, since we have read that neither the
Father nor the Holy Spirit is begotten. For, if the entire force
of your disputation is in this: that the unbegotten and the
begotten cannot be of one nature then He who is not be-
gotten is of one nature and substance with Him who is not
begotten. If then you think the Father to be greater, because
He is not begotten, is not the Holy Spirit greater than the Son?
(94) Many and innumerable examples can be supplied
that what is not begotten may be spoken of as unbegotten.
For most men have said that the world is unbegotten, and
they have declared that the matter of all things, which the
1 Cf. Eph. 3.14.
254 SAINT AMBROSE
Greeks call uXr| 5 as if wood-matter, is unbegotten. They see,
thus, that in this word there cannot be a kind of prerogative
of power, unless, perchance, by this word they seem to them-
selves to honor God, with whom the philosophers think the
world ought to be endowed. So, then, is the Father unbegotten
as the world? God forbid. Or is this word alone befitting God,
when God is beyond the scope of all words. Then there is
nothing precious for God in this word which can be shared
with others.
(95) But yet, just as you wish, let there be an inestimable
prerogative in this word, which is not indicated by any author-
ity, but is estimated by your own judgment. Of what profit,
then, is this, your wishing to make a difference in nature and
a difference in power between the Father and the Son? It is
said : 'Unbegotten and begotten cannot be of one nature and
substance/ or, as they sometimes say, the unwrought and the
made are not of one nature. For they make no distinction
between the unbegotten and the unwrought, and they do not
wish that there be a difference between the begotten and the
created, provided that they say that the Son is a creature.
(96) Therefore, they say that the Father exceeds all cause,
that is, ocmcc, as the Greeks say, since He is not created from
another, is not a son, since, indeed, there is no substance from
which He is, having no beginning or cause from any source.
And so, they say, there can be no other such substance, since
all things have the cause of their subsisting from God the
Father. Thus, they say that it is unlikely that the Son, since
He is from the Father, and since He does not have the cause
of His being from Himself but from the Father, is like the
Father; for the Father does not have His cause from another,
but the Son, as they allege, could not have been, unless He
received His very existence from the Father.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 255
(97) And so they say that unbegotten and begotten are
unlike, as if, indeed, as I have already often said elsewhere,
generation belongs to power, not to nature. For when I say
'begotten,' I have expressed, not a property of nature, but a
signification of generation; and this I shall prove by rather
clear examples. For if in a general way I say c son,' and do
not add whose son, he can be understood as the son of a man,
the son of iniquity, the son of pestilence, and the son of the
Devil, as Scripture testifies 2 about the Jews, and, as is custom-
ary, the offspring of cattle and the young of pigeons. Thus,
in the name of son, no expression of nature has been indicated.
But if I desire to designate nature, I shall indicate a man, or
I shall name a horse, or I shall speak of a bird, so that the
nature can be understood.
(98) So then, if I wish to designate divine nature, I ought
to name the true God. Moreover, when I say 'Son, 3 I signify
begotten; when also I say 'Father, 3 I declare that He has
begotten. Here, then, you do not make a distinction of nature,
since this is significant of one begetting and one begotten;
moreover, such significations express quality of substance, for,
as I have said, there are many sons, but a diversity of sons;
one through nature, another through grace.
(99) There are many creatures, invisible and visible; in-
visible, as the Principalities and the Powers, the Thrones and
the Dominations; visible, as the sun, the moon, the stars, man,
the earth. So there are different species, and different sub-
stances of creatures. Thus, if you wish to express the property
of some creature, you will name either the sun, or the moon,
or the stars; and so it is understood what it is, what you
thought ought to be signified.
(100) But if you say 'made' or 'created, 3 which they some-
2 Cf. John 8.44.
256 SAINT AMBROSE
times say of the Son, since many things have been made and
created, you do not seem to have signified a property of sub-
stance, but a species of quality. For substance is one thing,
quality another. Then we have said also elsewhere that the
Latins so interpreted ouaioc as to mean 'substance.' But when
ouaioc of God is expressed, what else is signified than that
God always is? This the very letters express, for divine power
ouaoc ccsi., that is, since it is always, is called ouaicc, the order
of one letter being changed for the sake of the sounds and
for brevity and embellishment of speech. So ouoicc signifies
that God always is, but the appellation of unborn or born, as
you wish, declares how He is, that is, that the Father is from
no one else, nor is the Son from Himself. Here the species seems
to be different. Surely the species is distinct, but the divinity
is indistinct.
(101) Do you ask how this can be proved? Even in
creatures I shall show that there is a difference in species, that
there are different beginnings in many, and that there is one
substance, and I shall offer examples from Scriptures. Thus,
if in these things which are mortal, this can be proper, how
can they impose a law of a kind of necessity upon the divinity
of the Father and the Son and the Spirit?
(102) All fowls, of course, which seem of the same genus,
are, to be sure, also of the same nature, just as there is one
genus and one nature of eagles, similarly of vultures, and of
the rest of fowls according to their genus. But however the
fowls began to be, we find three species, and we read that the
causes of their origin are different. For it is written that God
said : c Let the waters bring forth the creeping creature having
life and the fowls that may fly.' 3 And a little later when God
had made paradise and had placed man in it, it is written
3 Gen. 1.20; cf. 2.19.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 257
that God formed out of the ground the beasts of the earth,
and the fowls of the heavens. So the fowls in this passage are
indicated as having been formed out of the earth. Above, also,
you have read that God said to the birds: 'Increase and mul-
tiply/ 4 undoubtedly ordering increase of generating through
the union of male and female. And so we notice, also, that
beings that are of the one genus began to be in different ways.
Some from the waters, some from the earth, and some from
the generation of male and female, and yet that these are of
one nature, and do not have a dissimilarity of substance.
( 1 03 ) What, now, is so much of one nature as our flesh
with the true body of the Lord? Yet they have both been
brought forth by different causes, have arisen from different
beginnings. For the flesh of the Lord, generated when the
Spirit came to the Virgin, did not await the customary inter-
course of male and female union; but our flesh, unless the
male and female sex bring genital seed to the natural channels,
cannot be formed within the maternal womb; and yet, al-
though the cause of generation was different, nevertheless the
flesh of Christ is of one nature with all men.
(104) For childbirth did not change the nature of the
Virgin, but established a new method of generating. So flesh
was born of flesh. Thus the Virgin had of her own what she
gave ; for the mother did not give something of another, but she
contributed her own from her womb in an unusual manner, but
in a usual function. Therefore, the Virgin had the flesh, which
by customary right of nature she transferred to the fetus. There-
fore, the nature of Mary, who gave birth, and that of the Be-
gotten are the same according to the flesh, and not unlike His
human brethren, because Scripture says: In all things to be
made like to his brethren.' 5 Surely the Son of God is like to
4 Gen. 1.22.
5 Heb. 2.17.
258 SAINT AMBROSE
us not according to the fullness of divinity but according to
our rational soul, and, to speak more clearly, according to the
truth of our human body.
(105) Now what shall we say of Adam himself, who,
when he was fashioned of the slime of the earth, certainly
begot sons as sharers of his nature and partakers of his genus,
heirs to his succession? 6 Different, certainly, were the begin-
nings of the sons and the parent, but one nature of man's
condition, and yet the dissimilarity of origin was not injurious
to similarity of substance. So also is the Son like the Father
in those things, which on account of the weakness of the con-
dition of man could not have fullness of similarity. How, then,
is the true Son unlike to God the Father?
Chapter 10
(106) But many, following the same sect, think that they
differ in their kind of argument from those who say that the
Son is unlike the Father in all things. So, let us discuss the
absurdities also of those who say that the Son is like the
Father but not of one substance with the Father.
( 107 ) But things which are not of one nature are certainly
of a different and distinct nature, and those which are of a
distinct nature cannot consequently be similar, unless, per-
chance, you say that they are like in appearance, but actually
unlike. For there is the same appearance of color in the white-
ness of milk and of snow and of a swan, but it preserves the
difference of a distinct nature, and the difference of natures
is not affected by the similarity of appearance.
(108) How, then, can these men say that the Father and
6 Cf. Gen. 2.17.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 259
the Son are similar, who deny their unity of substance? Or
do they think that they are similar in form and shape and
color? But these are characteristic of the body; they indicate
a kind of composition. But how do we adapt similarity accord-
ing to color and form to the invisible? Or how can a creature
be similar to the uncreated? How [can Christ be] the splendor
of his glory and the figure of His substance, 1 if, as they say,
there is a different glory, a different substance.
(109) The Son, they say, is similar in glory and operation
to God, and thus the Son is said to be the image of God. If,
then, He is similar in some respects. He is not in all; partly
similar, partly dissimilar. Moreover, the consequence of this
proposition is that, if He is partly similar, not entirely so,
the image of God is partly composite, and by this it follows
that He also seems to be composite whose image is composite.
Moreover, if His composite image preserves a similarity only
in part, it cannot be similar in part.
(110) But those who deny that Christ is similar to the
Father in unity of nature think that He is like Him in other
respects. For they are accustomed to say: 'Why do you think
that Scripture gave much to the Son, because it called Him.
an image, when God himself said to men: "Be ye holy, be-
cause I am holy," 2 and when the Son said: "Be ye perfect, as
also your heavenly Father is perfect"?' 3 They do not under-
stand that this is added: that not in part but in the fullness
and perfection of divinity the Son is like the Father. Then, if
many are alike, why is the Son alone called the image of the
invisible God, and the mark of His substance, unless because
in Him there is the unity of the same nature and the expres-
sion of His majesty?
1 Cf. Heb. l 3.
2 Cf. Lev. 19.2.
3 Matt. 5.48.
260 SAINT AMBROSE
(111) For one likeness is according to imitation, another
according to nature, which the words also of the examples
proposed indicate. For Scripture says : 'Be ye holy, 3 that man
may become so through imitation. So to men it is said: 'Be/
because they are not, but of Himself God says : 'Because I am
holy,' surely not by a proficient process but by permanent
nature. Then Wisdom says: 'Be you perfect, 7 that men may
begin to have what they do not have. But of the Father it
says: 'As your Father, who is in heaven, is perfect. 5 So the
Father, who always is, is perfect. Therefore, either His ouaicc
in Greek, which is always, or in Latin that which is permanent
in His own and does not subsist with the help of another, is
called His substance.
(112) Therefore, holy Father and perfect Father, also
holy and perfect Son, as it were the image of God. Moreover,
the image of God, because all things which belong to God, are
seen in the Son, that is, eternal divinity, omnipotence, and
majesty. Then, such as is God is seen in His image. Therefore,
you ought to believe that His image is such as is God. For,
if you detract from the image, this surely will also seem to
have been detracted from Him of whom He is the image.
If you believe the image lesser, God will appear lesser in the
image. For such as you consider the image, such will He seem
to you, of whom, the Invisible, the image is. The image said :
'He that seeth me seeth the Father also'. 4 And such as you
consider Him, whose image you believe the Son to be, such
necessarily must the Son be considered by you. Thus, since the
Father is uncreated, the Son also is uncreated ; since the Father
is not lesser, the Son is not lesser; since the Father is omni-
potent, the Son is omnipotent.
(113) It is said, then, that, even if they employ what they
4 John 14.9.
THE SACRAMENT OF THE INCARNATION OF OUR LORD 261
do not read, so as to say 'unbegotten, 3 nevertheless we are not
prevented by this word from believing that Christ is of one
nature and substance with the Father. But, if He is of one
nature, surely He is of one power.
(114) This passage is by no means more difficult for
refuting the contentions of the faithless. For how do they deny
the omnipotent Christ, which is written, who wish to employ
what they teach which is not written? For we have taught
before 5 that Christ is omnipotent, and it is indicated in the
Apocalypse of John the Evangelist, and in the prophecy of
Zachary, and in the Gospel. If anyone thinks that these matters
should be reviewed, let him turn back and seek again what
was said above.
(115) Nevertheless, what I almost passed over there on
account of the mass of testimony, let them say about what they
think Amos's prophecy was said y for these are the words : 'The
Lord who toucheth the earth, and moves it, and all that dwell
therein shall mourn. And it shall rise up as the river of Egypt,
because He buildeth His ascension in heaven, and hath
founded His bundle upon earth; who calleth the waters of
the sea, and poureth them out upon the face of the earth;
the omnipotent Lord is His name. 36 Do they not understand
that all these things befit the Son, who descended and touched
the earth, who in His passion shook the earth, ascended into
heaven from earth, and descended upon earth from heaven,
just as He Himself had promised?
(116) But why do I labor so about the Son, when Scrip-
ture testifies that the Spirit also is omnipotent? For it is
written: 'By the word of the Lord, the heavens were estab-
lished; and all the power of them by the spirit of His mouth. 37
5 De fide 2.3-4.
6 Amos 9.5,6.
7 Ps. 32.6.
262 SAINT AMBROSE
And of Wisdom it is written that she has in herself the omni-
potent Spirit; for Solomon says: Tor wisdom, which is the
worker of all things, taught me/ 8 For there is in her the Spirit
of intelligence, holy, one, multiple, subtle, easily movable,
eloquent, immaculate, manifest, inviolable, loving the good,
acute, provident, powerful, bountiful, kind, stable, perfect,
without solicitude, who can do all things, seeing all things,
and penetrating through all the thoughts of intelligent spirits.
8 Wis. 7.12.
THE SACRAMENTS
INTRODUCTION
]T. AMBROSE'S WORK,, The Sacraments, has been re-
garded by many, notably by H. Dudden, as not of
Ambrosian origin. Recently, its authenticity has been
stoutly defended, among others, by J. R. Palanque, and most
recently by Otto Faller, S. J., in the prologomena of Volume
73 of the CSEL (Vienna 1955).
The Sacraments is a work in six books, consisting of six
short addresses delivered by a bishop to the newly baptized,
on six successive days, from Tuesday of Easter week through
the following Sunday. In content it is very similar to The
Mysteries, but it is in general a more detailed presentation.
Among other illustrations we cite the more exact description
of the rites of baptism and the fuller account of the Eucharist.
Moreover, The Sacraments contains a very interesting expo-
sition of the Lord's Prayer and a discussion of the parts of
prayer which are entirely lacking in The Mysteries.
Fr. Faller's chief arguments in favor of St. Ambrose's
authorship of The Sacraments are as follows:
1. All the manuscripts in which the name of the author is
265
266 SAINT AMBROSE
given, including all the very ancient ones, with the exception
of Sangallensis 188, which includes a collection of sermons
of various authors, are obviously falsely handed down under
the name of Augustine, show no other name than that of
Ambrose. This agreement of manuscripts of diverse sources
cannot be explained except by the conclusion that their
archetypes written no later than the seventh century all agreed
in this fact.
2. All mediaeval writers of the earlier centuries without
exception agree on St. Ambrose as the author of The Sacra-
ments.
The unanimity of the evidence cited above cannot be con-
tradicted without the very strongest arguments.
3. An argument on the basis of style has been raised against
the authenticity of this work. This is very weak, since it is
obvious that these sermons are the notes taken down by short-
hand written as Ambrose delivered them to the recently bap-
tized and transcribed and published after Ambrose's death.
They were never transcribed and polished by Ambrose him-
self, as was the case with his other sermons. They remain in
the very simple language of Ambrose's instructions. Ambrose
himself never intended* to publish these sermons which were
delivered before he wrote The Mysteries, but from these Am-
brose composed and published The Mysteries.
4. Some claim the practice of the washing of the feet, a
custom contrary to that of the church in Rome, as an indi-
cation of non-Ambrosian authorship, whereas it is a proof of
the very opposite. From the year 381, in which St. Ambrose
wrote the prologue of De Spiritu Sancto, until his last work,
Explanatio Psalmorum XII, he repeatedly explains and de-
fends this very rite in Milan.
5. These sermons were definitely written in the fourth
THE SACRAMENTS : I 267
century and at Milan, for the greater number of the baptized
were adults, whereas in the fifth century, when the churches
were fighting Pelagianism, the baptizing of infants prevailed.
Besides, the listeners live among pagans (inter gentiles},, who
up to that time dominate public life. None of the Christian
sects except Arianism is mentioned, although the speaker
depicts the dangers of their age in vivid colors. In The
Sacraments the same rite of nox paschalis is treated as is
discussed in The Mysteries, and this is Milanese.
6. Although certain familiar Ambrosian expressions are
lacking, a great many of them are present. (Fr. Faller lists
them at great length on pp. 25-26).
Fr. Faller sums up his view of the matter by saying: e He
who knows Ambrose, after a more careful reading of the
work On the Sacraments, cannot do otherwise than find
Ambrose in every corner, if I may say so, of its manner of
speech.'
Although indications generally in The Mysteries and The
Sacraments point to 390 or 391 as the date of composition,
it is quite certain that both works were written before the year
392, that is, before the composition of De institutione virginis
ad Eusebium, in which (5.39) is contained a certain imitation
of a passage (7.36) of the De mysteriis.
THE SACRAMENTS: I
Chapter 1
APPROACH A SERMON on the sacraments which you
have received, whose scope should not have been
presented to you before. For in the Christian man
faith is first. Thus, even in Rome they are called the faithful'
who have been baptized, and our father Abraham was justified
by faith, not by works. So you have received baptism, you
have believed. Surely it is unfitting that I consider anything
else; for you would not have been called to grace if Christ
had not judged you worthy of His grace.
(2) What have we done on the Sabbath? The opening,*
of course. These mysteries of 'the opening 1 were celebrated
when the priest touched your ears and nostrils. What does
this signify? In the Gospel, our Lord Jesus Christ, when the
deaf and dumb man was presented to Him, touched his ears
and his mouth: the ears, because he was deaf; the mouth,
because he was dumb. And He said: c Effetha. 51 This is a
Hebrew word, which in Latin means Adaperlre (Open).
Therefore, the priest has touched your ears, that your ears
may be opened to the sermon and exhortation of the priest.
1 Mark 7.34.
269
270 SAINT AMBROSE
(3) But you say to me: 'Why the nostrils? 5 In the one
case, because he was dumb, He touched the mouth in order
that, since he was unable to speak the heavenly sacraments,
he might receive the power of speech from Christ; and in
the other case, because the person was a man! In this case,
because women are being baptized, and there is not the same
purity on the part of the servant as with the Lord for, since
One pardons sins, and sins are forgiven for the other, what
comparison can there be? thus, because of the grace of the
work and of the favor, the bishop does not touch the mouth
but the nostrils. Why the nostrils? In order that you may
receive the good odor of eternal piety, that you may say : We
are the good odor of Christ/ 2 just as the holy Apostle said,
and that there may be in you the full fragrance of faith and
devotion.
Chapter 2
(4) We have come to the font; you have entered; you
have been anointed. Consider whom you have seen, what you
have said; consider; repeat carefully. A Levite 1 meets you;
a priest meets you; you are anointed as an athlete of Christ,
as if to contend in the contest of this world. You have pro-
fessed the struggles of your contest. He who contends has what
he hopes for; where there is a struggle, there is a crown. You
contend in the world, but you are crowned by Christ. And
for the struggles of the world you are crowned, for, although
the reward is in heaven, the merit for the reward is established
here.
2 Cf. 2 Cor. 2.15.
1 That is, a deacon.
THE SACRAMENTS : I 271
(5) When you were asked: Do you renounce the devil
and his works?' what did you reply? C I do renounce. 5 c Do
you renounce the world and its pleasures?' what did you
reply? C I do renounce.' 2 Be mindful of your words, and never
let the sequence of your bond be broken. If you give a man
surety, you are held responsible, so that you may receive his
money; you are held bound, and the lender binds you if you
resist. If you refuse, you go to a judge and there you will be
convicted by your own bond.
(6) Consider where you promised, or to whom you pro-
mised. You saw the Levite, but he is the minister of Christ.
You saw him minister before the altar. Therefore, your surety
is held, not on earth, but in heaven. Consider where you
receive the heavenly sacraments. If the body of Christ is here,
here, too, are the angels established. 'Wheresoever the body
shall be, there shall the eagles also be,' 3 you have read in the
Gospel. Wheresoever the body shall be, there shall the eagles
also be, who are accustomed to fly so as to escape the earthly
and to seek the heavenly. Why do I say this? Because men,
too, are angels, whoever announce Christ and seem to be
received into the place of angels.
( 7 ) How? Observe : John the Baptist was born of a man
and a woman. Yet give heed, because he himself also is an
angel: 'Behold, I send my angel before thy face, who shall
prepare thy way before thee.' 4 Observe again. Malachias the
Prophet says: Tor the lips of the priest shall keep knowledge
and they shall seek the law at his mouth: because he is the
angel of the Lord of hosts.' 5 These words are spoken for this
2 From the liturgy of baptism.
3 Cf. Matt. 24.28; Luke 17.37.
4 Matt. 11.10; cf. Mai. 3.1.
5 Mai. 2.7.
272 SAINT AMBROSE
reason, that we may proclaim the glory of the priesthood, not
that something may be arrogated to personal merits.
(8) So you have renounced the universe; you have re-
nounced the world; be solicitous. He who owes money always
considers his bond. And you who owe Christ faith keep faith,
which is much more precious than money; for faith is an
eternal patrimony, money a temporal one. And do you, there-
fore, always remember what you have promised; you will be
more cautious. If you keep your promise, you will also keep
your bond. 6
Chapter 3
(9) Then you approached nearer; you saw the font; you
also saw the priest above the font. I cannot doubt that that
could not have fallen upon your mind, which fell upon that
Syrian Naaman, for, although he was cleansed, yet he doubted
first. 1 Why? I shall tell; observe:
(10) You entered; you saw water; you saw the priest;
you saw the Levite. Lest, perchance, someone say: c ls this
all?' yes, this is all, truly all, where there is all innocence,
where there is all piety, all grace, all sanctification. You have
seen what you were able to see with the eyes of your body,
with human perception ; you have not seen those things which
are effected but those which are seen. Those which are not
seen are much greater than those which are seen, Tor the
things which are seen are temporal, but the things which are
not seen are eternal. 5
6 The play on words here, cautior ('more cautious') and cautio ('bond*) ,
cannot very well be brought out in the English.
1 Cf. 4 Kings S.lff.
THE SACRAMENTS : I 273
Chapter 4
(11) Therefore, let us say first Hold the bond of my
words and exact it 'We marvel at the mysteries of the Jews,
which were handed down to our fathers, first the age of the
sacraments, then the sanctity of those who vouch for them/
This I assure you, that the sacraments of the Christians are
more divine and earlier than those of the Jews.
(12) What superiority is there over the people of the
Jews having passed through the sea, 1 that meanwhile we may
speak of baptism? Yet the Jews who passed through, all died
in the desert. But he who passes through this font, that is from
the earthly to the heavenly for there is a passage here, thus
Easter, that is, 'His passage,' 2 the passage from sin to life,
from fault to grace, from defilement to sanctification he who
passes through this font does not die but rises.
Chapter 5
(13) Naaman 1 then was leprous. A girl said to his wife:
c lf my master wishes to be made clean, let him go to the land
of Israel, and there he will find him who can rid him of
leprosy.' She told her mistress, and the wife told her husband,
Naaman the king of Syria, who sent him, as one most accept-
able to himself, to the king of Israel. The king of Israel heard
that he had been sent to him to be cleansed of leprosy, and
rent his garment. Then Eliseus the Prophet commands him:
c Why is it that you have rent your garment, as if there were
1 Cf. Exod. 14.1-15; John 6.49.
2 Cf. Exod. 12.10.
1 Cf. 4 Kings 5.1-14.
274 SAINT AMBROSE
no powerful God to cleanse the leper? Send him to me.' He
sent him. When he approaches, the Prophet says: 'Come, go
down to the Jordan, dip and you will be cured.'
(14) He began to ponder with himself and say: 'Is this
all? I have come from Syria to the land of Judaea and I am
told: "Come to the Jordan and dip and you will be cured/'
as if the rivers in my own country were not better.' His servants
said to him: 'Lord, why do you not do the word of the
prophet? Rather, do it and try. 5 Then he went to the Jordan,
dipped, and, arose cured.
(15) What, then, does this mean? You have seen water:
not all water cures, but the water which has the grace of
Christ cures. One is an element, the other a consecration; one
an opus, the other an operation. Opus belongs to water;
operation belongs to the Holy Spirit. Water does not cure
unless the Holy Spirit descends and consecrates that water,
as you have read that, when our Lord Jesus Christ gave the
form of baptism, He came to John, and John said to Him:
'I ought to be baptized by thee; and comest thou to me?'
Christ replied to him : 'Suffer it now : for so it becometh us
to fulfill all justice.' 2 Behold that all justice is established in
baptism.
(16) Therefore, why did Christ descend, except that that
flesh of yours might be cleansed, the flesh which he took over
from our condition? For no washing away of His sins was
necessary for Christ, 'who did no sin,' 3 but it was necessary
for us who remain subject to sin. Therefore, if baptism is for
our sakes, the form has been established for us, the form of
our faith has been set forth.
(17) Christ descended; 4 John stood by, who baptized,
2 Matt. 3.14,15.
3 1 Peter 2.22.
4 Cf. Matt. 3.16,17; Mark 1.10,11; Luke 3.22.
THE SACRAMENTS: i 275
and behold ! the Holy Spirit descended as a dove. Not a dove
descended, but c as a dove.' Remember what I said: 'Christ
took on flesh, not as flesh/ but that true flesh of yours; Christ
truly took on flesh. But the Holy Spirit in the likeness of a
dove, not as a real dove, but in the likeness of a dove
descended from heaven/ So John saw and believed. 5
(18) Christ descended; the Holy Spirit also descended.
Why did Christ descend first, the Holy Spirit afterwards,
when the form and practice of baptism includes this : that the
font be consecrated first, then that he descend who is to be
baptized. For, when the priest first enters, he performs the
exorcism according to the creation of water; afterwards he
delivers an invocation and prayer, that the font may be sanc-
tified and that the presence of the eternal Trinity may be at
hand. But Christ descended first, and the Spirit followed. For
what reason? Not that the Lord Jesus himself might seem to
be in need of the mystery of sanctification, but that He himself
might sanctify, that the Spirit also might sanctify.
(19) So Christ descended into the water, and the Holy
Spirit descended as a dove ; God the Father also spoke from
heaven: You have the presence of the Trinity.
Chapter 6
(20) Moreover, the Apostle says that in the Red Sea
there was a figure of this baptism, in these words: 'All our
fathers were baptized in the cloud and in the sea/ 1 and he
added: 'Now all these things happened to them in figure,' 2
5 Cf. John 1 34; 20.8.
1 1 Cor. 10.1,2.
2 1 Cor. 10.11.
276 SAINT AMBROSE
but to us in reality. Then Moses 3 held the twig. The people
of the Jews were shut in. The Egyptian approached with
armed men. On one side the Hebrews were shut in by the sea.
They were unable to cross the sea or to turn back against the
enemy. They began to murmur.
(21) Behold, let it not provoke you that they were heard.
Although the Lord heard, yet they are not without fault who
murmured. It is your duty, when you are restrained, to be-
lieve that you will go forth, not to murmur: to invoke, to
question, not to express a complaint.
(22) Moses held a twig and led the people of the Hebrews
by night in a pillar of light, by day in a pillar of a cloud. What
Is light but truth, since it gives forth an open and clear bright-
ness? What is a column of light but the Lord Christ, who
has dispelled the shadows of infidelity, has infused the light
of truth and grace into human inclinations? But surely the
column of a cloud is the Holy Spirit. The people were in the
sea and the column of light went ahead, then the column of
a cloud followed like the shadow of the Holy Spirit. You see
that by the Holy Spirit and by the water He displayed a
figure of baptism.
(23) In the flood, 4 also, already at that time there was
a figure of baptism, and still, of course, there were no mysteries
among the Jews. If, then, the form of this baptism preceded,
you see that the mysteries of the Christians are older than were
those of the Jews.
(24) But, meanwhile, in consideration of the weakness of
my voice and reasons of time, let it suffice today to have
tasted the mysteries even from the sacred font. On tomorrow,
if the Lord grants the power of speaking or the opportunity,
3 Cf. Exod. 14.9-15.21; 13.21ff.
4 Cf. Gen. 6.12; 9.17.
THE SACRAMENTS: i 277
I shall go into the matter more fully. There is need of your
sanctity 5 having ears prepared and minds more ready so as
to be able to grasp what we can gather from the series of
Scriptures and shall go into, that you may have the grace of
the Father and of the Son and of the Holy Spirit, to which
Trinity is the everlasting kingdom from the ages and now and
always, and forever and ever. Amen.
5 Since they had just been baptized.
THE SACRAMENTS: II
Chapter 1
( 1 ) Yesterday we began to discuss that in the flood, also,
figure of baptism had preceded. What is the flood except
'here the just is reserved for the seminary of justice, and
'here sin dies? So the Lord, seeing that the sins of men were
ourishing, reserved the just man alone with his progeny,
ut ordered the water to go out even above the mountains,
jid thus in that flood all corruption of the flesh perished;
nly the stock and the kind of the just remained. Is not this
flood, which baptism is, in which all sins are washed away,
nly the mind and grace of the just are raised up again?
(2) The Apostle 1 proclaims many kinds of baptism, but
ne baptism. Why? There are the baptisms of the Gentiles,
ut they are not baptism. They are baths, but they cannot
e baptisms. The flesh is bathed; fault is not washed away;
ather, in that bath fault is contracted. There were baptisms
mong the Jews, some superfluous, others in figure. And the
1 Eph. 4.5.
279
280 SAINT AMBROSE
figure itself was of benefit to us, since it is an indication of the
truth. 2
Chapter 2
(3) What was read yesterday? It said: v 'An angel of the
Lord went down at a certain time into the pond, and, as often
as the angel went down, the water was moved. And he that
went down first into the pond, after the motion of the water,
was made whole of whatsoever infirmity he lay under.' 1 This
signifies the figure of our Lord Jesus Christ about to come.
(4) Why 'angel'? for He Himself is the angel of great
counsel ; c at a certain time/ which was saved for the last hour,
that at the very setting he might overtake the day and defer
the setting. 2 So, c as often as the angel went down, the water
was mo^ed.' Perchance you say: 'Why now is it not moved?'
Give heed why: 'Signs for the incredulous, faith for those who
believe.' 3
(5) 'He that went down first was made whole of every
infirmity.' Why is 'first'? In time or in honor? Understand
both! If in time, 'he that went down first' was made whole
beforehand, that is, of the people of the Jews rather than
of the people of nations. If in honor, 'he that went down first,'
that is, who had fear of God, zeal for justice, grace, charity,
affection for chastity, he himself rather was made whole. Yet
at that time one was saved; at that time, I say, in a figure 'he
that went down first' alone was cured. How much greater is
the grace of the Church in which all are saved, whoever go
down!
2 Cf. Mark 7.4,8; Heb. 63; 9.10.
1 Cf. John 5.4.
2 Cf. Jos. 10 12-14.
3 Cf, 1 Cor. 14.22.
THE SACRAMENTS : II 281
(6) But see the mystery: Our Lord Jesus Christ comes
to the pond. Many sick were lying there. And easily were
many sick lying there, where only one was cured. Then He
said to the paralytic: 'Go down.' He said: C I have no man. 54
Behold where you are baptized, whence the baptism is, if not
from the cross of Christ, from the death of Christ. There is
all the mystery, because He suffered for you. In Him you are
redeemed; in Him you are saved.
(7) He says: C I have no man.' That is: 'Because by a man
came death and by a man the resurrection/ 5 he was not able
to go down, he was not able to be saved, who did not believe
that our Lord Jesus Christ had taken on flesh from a virgin.
But this man who was awaiting the mediator of God and men,
the man Jesus, expecting Him of whom it was said: 'And
the Lord will send a man who will make them whole, 56 said:
C I have no man/ and so he deserved to come to good health,
because he believed in Him coming. Yet he would have been
better and more perfect if he had believed that He had
already come whom he hoped would come.
Chapter 3
(8) Now, behold the incidents one by one. We said that
a figure had preceded on the Jordan, when the leprous
Naaman was cleansed. That girl of the captives, who is she
but one who had the likeness of the Church and represented
a figure? For the people of the nations was captive; I do not
mean captivity established under some enemy, but I mean
4 Cf. John 5.3,6,7.
5 Cf. 1 Cor. 15.21.
6 Cf. Isa. 19 4.
282 SAINT AMBROSE
that captivity which is greater, when the Devil with his own
dominates with cruel power and subjects the captive necks of
sinners to himself.
(9) So you have one baptism, another in the flood; you
have a third kind, when the fathers were baptized in the Red
Sea; you have a fourth kind in the pond, when the water was
moved. Now I ask you whether you should believe that you
have the presence of the Trinity at this baptism, with which
Christ baptizes in the Church.
Chapter 4
(10) Thus the same Lord Jesus in His Gospel says to the
Apostles: 'Go ye, baptize the nations in the name of the
Father, and of the Son, and of the Holy Spirit.' 1 These are
the words of the Saviour.
(11) Tell me, O man, Elias 2 invoked fire from heaven,
and fire went down; Eliseus 3 invoked the name of the Lord,
and from the water the head of the axe, which had been
submerged, came up. Behold, another kind of baptism. Why?
Because every man before baptism is pressed like the head of
the axe and submerged; when he has been baptized, not as
the head of an axe but as a lighter kind of productive wood,
he is raised. Thus, here also is another figure. It was an axe
with which pieces of wood were cut. The handle fell from
the axe, that is, the head was submerged. The son of the
Prophet did not know what he was doing, but this alone he
knew, that he besought Eliseus the Prophet and asked for a
remedy. Then Eliseus threw a piece of wood, and the head
1 Cf. Matt. 28.19.
2 Cf. 3 Kings 18.36-38.
3 Cf. 4 Kings 6.5-7.
THE SACRAMENTS ! II 283
of the axe was raised. So do you see that in the cross of
Christ the infirmity of all men is raised?
(12) Another example although we do not keep an or-
der; for who can grasp all the accomplishments of Christ, as
the Apostles have related? When Moses 4 had come into the
desert and the people were thirsty and the people had come
to the fountain of Mara and wished to drink, because, when
he first took a swallow, he tasted a bitterness and began to be
unable to drink, on this account Moses cast a stick into the
fountain, and the water, which was bitter before, began to
grow sweet.
(13) What does this signify except that every creature
subject to corruption is water bitter for all? Although sweet
for a time, a creature who cannot cast off sin is bitter. When
you drink, you will thirst; when you take the sweetness of
the drink, again you taste the bitterness. So the water is bitter,
but when it has received the cross of Christ, when the heaven-
ly sacrament, it begins to be sweet and pleasant, and worthily
sweet, in which fault is withdrawn. So, if in a figure baptisms
have such great power, how much more power does baptism
have in reality?
Chapter 5
(14) Now, then, let us take thought. A priest comes; he
says a prayer at the font; he invokes the name of the Father,
the presence of the Son and of the Holy Spirit; he uses heaven-
ly words. The words are heavenly, because they are Christ's,
that we baptize 'in the name of the Father and of the Son
and of the Holy Spirit.' 1 If, then, at the words of men, at the
4 Cf. Exod.
1 Matt. 28.19.
284 SAINT AMBROSE
invocation of a holy man, the Trinity was present, how much
more is the Trinity present there where eternal words operate?
Do you wish to know that the Spirit came down? You have
heard that He came down as a dove. Why as a dove? That
the unbelievers might be called to faith. In the beginning
there ought to have been a sign; in later generations there
ought to be perfection.
(15) Accept another example: After the death of our
Lord Jesus Christ the Apostles were in one place and
they were praying on the day of Pentecost, and suddenly
there came a great sound, as of a mighty wind coming, and
there appeared cloven tongues as it were of fire. 2 What does
this signify except the coming down of the Holy Spirit. He
wished to show Himself to the unbelievers even corporeally,
that is, corporeally by a sign, spiritually by a sacrament. So
the testimony of His coming is manifest, but upon us the
privilege of faith is now conferred, because in the beginning
signs were made for the unbelievers; 3 now in the fullness of
the Church, not by a sign, but by faith must we gather the
truth.
Chapter 6
(16) Now let us examine what it is that is called baptism !
You came to the font; you went down into it; you gave heed
to the highest priest; you saw the Levites (deacons) and the
priest at the font. What is baptism?
(17) In the beginning our Lord God made man so that,
if he had not tasted sin, he would not have died the death.
He contracted sin; he was made subject to death; he was
2 Cf. Acts 2.1,3.
3 Cf. 1 Cor. 14.22.
THE SACRAMENTS : H 285
ejected from paradise. But the Lord, who wished his benefits
to endure and to abolish all the snares of the serpent, also to
abolish everything that caused harm, first, however, passed,
sentence on man: 'Dust thou art and into dust thou shalt
return/ 1 and He made man subject to death. It was a divine
sentence; it could not be resolved by a human condition. A
remedy was given: that man should die and rise again. Why?
That that also, which before had ceded to a place of damna-
tion, might cede to a place of benefit. What is this except
death? Do you ask how? Because death intervening makes an
end to sin. 2 For when we die, surely we have ceased to sin.
The satisfaction of the sentence seemed to be that man, who
had been made to live, if he had not sinned, began to die.
But that the perpetual grace of God might persevere, man died,
but Christ found resurrection, that is, to restore the heavenly
benefit which had been lost by the deceit of the serpent. Both,
then, are for our good, for death is the end of sins and resur-
rection is the reformation of nature.
(18) However, lest in this world the deceit and snares of
the Devil might prevail, baptism was found. Hear what Scrip
ture rather, the Son of God says about this baptism, that
the Pharisees, who did not wish to be baptized by John's
baptism, c despised the council of God. 33 Then baptism is the
council of God. How great is grace, where there is the council
of God!
(19) Listen then: For, that in this world, also, the grip of
the Devil might be loosened, there was discovered how man
alive might die and alive might rise again. What is f alive 5 ?
That is : the living life of the body, when it came to the font,
and dipped into the font. What is water but of earth? So it
1 Cf. Gen. 2.7.15-17; 3.6-24.
2 Cf. Heb. 9.15,16.
3 Luke 7.30.
286 SAINT AMBROSE
satisfies the heavenly sentence without the stupor of death.
Because you dip, that sentence is resolved : Thou art dust and
into dust thou shalt return.' 4 When the sentence has been ful-
filled, there is opportunity for heavenly benefit and remedy.
So water is of earth, but the potentials of our life did not permit
that we be covered with earth and rise again from earth. Then
earth does not wash, but water washes. Therefore, the font
is as a sepulture.
Chapter 7
(20) You were asked: 'Do you believe in God the Father
almighty?' You said: C I do believe/ and you dipped, that is:
you were buried. Again you were asked: Do you believe in
our Lord Jesus Christ and in His cross?' You said: e l do
believe,' and you dipped. So you were also buried together
with Christ. 1 For who is buried with Christ rises again with
Christ. A third time you were asked: 'Do you believe also in
the Holy Spirit?' You said: C I do believe/ you dipped a third
time, so that the threefold confession absolved the multiple
lapse of the higher life.
(21) Finally, to furnish you an example, the holy Apostle
Peter, 2 after he seemed to have lapsed by the weakness of
his human condition, who had before denied, afterwards, that
he might wipe out and resolve the lapse, is asked a third time
if he loved Christ, Then he said: 'Thou knowest that I love
thee. 3 He said it a third time, that he might be absolved a third
time.
(22) Thus, then, the Father dismisses sin; thus the Son
4 Gen. 3.19.
1 Cf. Rom. 6.4; Col. 2.12.
2 Cf. John 18.25-27; 21.15-18.
THE SACRAMENTS : U 287
dismisses it; thus, too, the Holy Spirit. But do not marvel that
we are baptized in one name, that is, 'in the name of the
Father, and of the Son, and of the Holy Spirit/ 3 because He
said one name, in which is one substance, one divinity, one
majesty. This is the name of which it is said: 'Whereby we
must be saved.' 4 In this name you all have been saved; you
have returned to the grace of life.
(23) So the Apostle exclaims, as you heard in the reading
of the Gospel today, that whoever is baptized is baptized in
the death of Jesus, 5 What is 'in the death'? That, just as
Christ died, so you also taste of death; just as Christ died to
sin and lives unto God, 6 so you, too, died to the former
allurements of sins through the sacrament of baptism and rose
again through the grace of Christ. So death is, but not in the
reality of corporal death but in likeness. For when you dip,
you take on the likeness of death and burial, you receive
the sacrament of that cross, because Christ hung on the cross
and His body was transfixed with nails. You then are crucified
with Him; 7 you cling to Christ, you cling to the nails of our
Lord Jesus Christ, lest the Devil be able to take you from
Him. Let the nail of Christ hold you, whom the weakness of
human condition recalls.
(24) So you dipped; you came to the priest. What did he
say to you? He said : 'God the Father Almighty, who regener-
ated you by water and the Holy Spirit and forgave you your
sins, Himself will anoint you unto life everlasting.' See, unto
what you were anointed, he said : 'Unto life everlasting/ Do
not prefer this life to that life. For example, if some enemy rises
3 Cf. Matt. 28.19.
4 Cf. Acts 4.12,
5 Cf. Rom. 6.3.
6 Cf. Rom. 6.10.
7 Cf. Gal. 2.19.
288 SAINT AMBROSE
up, if he wishes to take away your faith, if he threatens death,
that someone may prevaricate, beware what you choose. Do
not choose that in which you are not anointed, but choose that
in which you are anointed, so that you prefer eternal life to
temporal life.
THE SACRAMENTS: III
Chapter 1
( 1 ) Yesterday we discussed the font, whose likeness is as
a kind of sepulchre into which, believing in the Father and
Son and Holy Spirit, we are received and dipped and rise,
that is, are resuscitated. Moreover, you receive myrrh, that is,
ointment upon the head. Why upon the head? Because c the
eyes of a wise man are in his head/ Solomon says. 1 For
wisdom without grace grows cold, but when wisdom has re-
ceived grace, then its work begins to be perfect. This is called
regeneration.
( 2 ) What is regeneration? You have it in the Acts of the
Apostles, 2 for that line which is mentioned in the second
psalm, 3 'Thou art my Son, this day have I begotten thee,'
seems to refer to the resurrection. For the holy Apostle Peter 4
1 Eccle. 2 14.
2 Acts 13.33.
3 Ps. 2.7.
4 A lapse of memory because of the similarity of Paul's prayer (Acts
13.15-41) and Peter's prayer (Acts 2.14-36) .
289
290 SAINT AMBROSE
in the Acts of the Apostles thus interpreted, that at that time,
when the Son rose from the dead, the voice of the Father
resounded: 'Thou art my Son, this day have I begotten thee.'
Therefore, He is also called 'the first-born from the dead/ 5
So, what is resurrection other than we rise from death unto
life? Thus, then, even in baptism, since it is a likeness of
death, undoubtedly, when you dip and rise again, it becomes
a likeness of resurrection. Thus, according to the interpreta-
tion of the Apostle, 6 just as that resurrection was a regenera-
tion, so that resurrection from the font is a regeneration.
(3) But why do you say that you dip in water? For this
reason do you roam about; for this reason does uncertainty
hold you? Indeed, we read: 'Let the earth bring forth fruit
from itself, and the earth bring forth yielding fruit.' 7 Similarly,
too, you have read about water; 'Let the waters bring forth
creatures having life, 38 and creatures having life were born.
They indeed were in the beginning of creation, but for you
it was reserved for water to regenerate you unto grace, just
as water generated other creatures unto life. Imitate the fish,
which indeed has obtained less grace, yet should be an object
of wonder to you. It is in the sea and is upon the waters; it
is in the sea and swims upon the floods. A tempest rages in
the sea, storms shriek, but the fish swims; it is not submerged,
because it is accustomed to swim. So even for you this world
is a sea. It has diverse floods, heavy waters, severe storms. And
do you be a fish, that the water of the world may not submerge
you. Moreover, beautifully does the Father say to the son:
'This day I have begotten thee.' 9 That is: 'When you re-
5 Col. 1.18.
6 Cf. Rom. 6.3-11.
7 Cf. Gen. 1.11,12.
8 Cf. Gen. 1.20,21.
9 Cf. Acts 13.33 (Ps. 2.7) .
THE SACRAMENTS: IH 291
deemed the people, when you called them to the kingdom of
heaven, when you fulfilled my will, you proved that you were
my son. 510
(4) You came up from the font. What followed? You
heard the reading. The girded priest for, although the pres-
byters also do this, the highest priest, girded, I say, washed
your feet. What mystery is this? Surely, you have heard 11 that
the Lord, after He had washed the feet of the other disciples,
went to Peter, and Peter said to Him : e Do you wash my feet?'
That is: T)o you, Lord, wash the feet of a servant; do you
without stain wash my feet; do you, the author of the heavens,
wash my feet? 5 You have this also elsewhere: 12 He went to
John and John said to Him : C I ought to be baptized by thee,
and cometh thou to me?' 13 I am a sinner, and have you come
to a sinner, that you who have not sinned may put aside your
sins? Behold all justice, 14 behold humility, behold grace,
behold sanctification. He said: If I wash not thy feet, thou
shalt have no part with me.' 15
(5) We are not unaware of the fact that the Church in
Rome does not have this custom, whose character and form
we 16 follow in all things. Yet it 17 does not have the custom
of washing the feet. So note : perhaps on account of the mul-
titude this practice declined. Yet there are some who say and
try to allege in excuse that this is not to be done in the mystery,
nor in baptism, nor in regeneration, but the feet are to be
washed as for a guest. But one belongs to humility, the other
10 Cf. Exod. 15.13.
11 Cf. John 13.4-11.
12 Cf. Matt. 3.14.
13 Cf. 1 Peter 2.22.
14 Matt. 3.15.
15 Cf. John 138.
16 In Milan.
17 The Church in Rome.
292 SAINT AMBROSE
to sanctification. Finally, be aware that the mystery is also
sanctification: c lf I wash not thy feet, thou shalt have no part
with me. 5 So I say this, not that I may rebuke others, but
that I may commend my own ceremonies. In all things I
desire to follow the Church in Rome, yet we, too, have human
feeling; what is preserved more rightly elsewhere we, too,
preserve more rightly.
(6) We follow the Apostle Peter himself; we cling to his
devotion. What does the Church in Rome reply to this? Surely
for us the very author of this assertion is the Apostle Peter,
who was the priest of the Church in Rome, Peter himself,
when he said: 'Lord, not only my feet, but also my hands
and my head.' 18 Behold faith: That he first pleaded an excuse
belonged to humility; that he afterwards offered himself be-
longed to devotion and faith.
(7) The Lord answered him, because he had said 'hands
and head' : e He that is washed, needeth not to wash again, but
to wash his feet alone.' 19 Why this? Because in baptism all
fault is washed away. So fault withdraws. But since Adam
was overthrown by the Devil, 20 and venom was poured out
upon his feet, accordingly you wash the feet, that in this part,
in which the serpent lay in wait, greater aid of sanctification
may be added, so that afterwards he cannot overthrow you.
Therefore, you wash the feet, that you may wash away the
poisons of the serpent. It is also of benefit for humility, that
we may not be ashamed in the mystery of what we disdain
in obedience.
18 John 13.9,
19 Cf. John 13.10,
20 Cf. Gen. 3.1-6.15.
THE SACRAMENTS : in 293
Chapter 2
(8) There follows a spiritual sign which you heard read
today, because after the font there remains the effecting of
perfection, when at the invocation of the priest the Holy Spirit
is poured forth, 'the spirit of wisdom, and of understanding,
the spirit of counsel, and of virtue, the spirit of knowledge,
and of godliness, the spirit of holy fear,' 1 as it were, seven
virtues of the Spirit.
(9) All virtues, of course, pertain to the Spirit, but these
are, as it were, cardinal; as it were, principal. For what is so
principal as godliness? What so principal as knowledge of
God? What so principal as virtue? What so principal as coun-
sel of God? What so principal as fear of God? Just as fear of
this world is infirmity, so fear of God is great fortitude.
(10) There are seven virtues, when you are signed. For,
as the Holy Apostle 2 says, because the wisdom of our Lord
is manifold, he says, and the wisdom of God is manifold, 3 so
is the Holy Spirit manifold, who has diverse and various
virtues. Therefore, He is called the c God of hosts,' 4 which can
be applied to the Father and the Son and the Holy Spirit.
But this belongs to another discussion, to another time.
(11) After this what follows? You are able to come to the
altar. Since you have come, you are able to see what you did
not see before. This is a mystery that you have read in the
Gospel; 5 if, however, you have not read it certainly you have
heard it: A blind man presented himself to the Saviour to be
cured, and He who had cured others only by a word and
1 Cf. Isa. 11.2,3.
2 Cf. 1 Cor. 12.4-11.
3 Eph. 3 10.
4 Ps. 795.8.1520 et passim.
5 Cf. John 9.1-7.
294 SAINT AMBROSE
speech, and by His power restored the sight of eyes, yet in
the book of the Gospel which is written according to John,
who truly before the rest saw great mysteries and pointed
them out and declared them, wished to prefigure this mystery
in him. Surely, all the Evangelists were holy, all the Apostles;
all were holy except the betrayer. Yet St. John, who was the
last to write his Gospel, as if a friend required and chosen by
Christ, poured forth the eternal mysteries by a kind of greater
trumpet. Whatever he has said is a mystery. Another 6 said
that the blind man was cured. Matthew said it, Luke said it,
Mark said it. What does John alone say? { He took clay and
spread it upon his eyes and said to him: Go to Siloe. And
rising he went and washed and he came seeing.' 7
(12) Do you also consider the eyes of your heart. You saw
the things that are corporeal with corporeal eyes, but the
things that are of the sacraments you were not yet able to see
with the eyes of the heart. So, when you gave your name, he
took mud and besmeared it over your eyes. What does this
signify? That you confessed your sin, that you examined your
conscience, that you performed penance for your sins, that is,
that you recognize the lot of human generation. For, even if
he who comes to baptism does not confess sin, nevertheless by
this very fact he fulfills the confession of all sins, in that he
seeks to be baptized so as to be justified, that is so as to
pass from fault to grace.
(13) Do not think it a matter of indifference. There are
some I know for certain that there was someone who said
it when we said to him: Tn this age you ought rather to be
baptized,' he said: 'Why am I baptized? I have no sin; I have
6 Cf. Matt. 9.27-30; 12.22; 20.30-34; 12.14; Luke 18.35-43; Mark 8.22-25;
10.46-52.
7 Cf. John 9.7.
THE SACRAMENTS : III 295
not contracted sin, have I?' This one did not have the mud,
because Christ had not besmeared him, that is, He had not
opened his eyes; for no man is without sin.
(14) He who takes refuge in the baptism of Christ recog-
nizes himself as human. So, too, He placed mud upon you,
that is, modesty, prudence, consideration of your frailty, and
said to you: 'Go to Siloe.' 'Which,' he says, 'is interpreted
sent.' That is: Go to that font, at which the cross of Christ
the Lord is preached; go to that font, at which Christ re-
deemed the errors of all.
(15) You went, you washed, you came to the altar, you
began to see what you had not seen before. That is : Through
the font of the Lord and the preaching of the Lord's passion,
your eyes were then opened. You who seemed before to have
been blind in heart began to see the light of the sacraments.
So, most beloved brethren, we have come all the way to
the altar, to the richer discussion. And thus, since this is a
matter of time, we cannot begin the whole disputation, since
the discussion is more comprehensive. What has been said
today is enough. Tomorrow, if it pleases the Lord, we will
discuss the sacraments themselves.
THE SACRAMENTS: IV
Chapter 1
(1) In the Old Testament the priests were accustomed
to enter the first tabernacle frequently; 1 the highest priest en-
tered the second tabernacle once a year. Evidently recalling this
to the Hebrews, the Apostle Paul 2 explains the series of the
Old Testament. For there was manna in the second
tabernacle; 3 there was also the rod of Aaron, that had withered
and afterwards blossomed, and the censer. 4
(2) To what does this point? That you may understand
what the second tabernacle is, in which the priest introduced
you, in which once a year 5 the highest priest is accus-
tomed to enter, that is, the baptistry, where the rod of Aaron
flourished. Formerly it was dry; afterwards it blossomed: c And
1 Cf. Exod 30 10; Lev. 16.2-34; Heb. 9.6-7.
2 Cf. Heb. 9.1-7.
3 Cf. Heb. 9.3-4.
4 Cf. Num. 17.2-10.
5 Heb. 9.7.
297
298 SAINT AMBROSE
you were dried, and you begin to flower by the watering of
the font/ 6 You had become dry by sins, you had become dry
by errors and transgressions, but now you began to bring forth
fruit 'planted near the running waters.' 7
(3) But perchance you may say: 'What was this to the
people, if the rod of the priest had become dry and blossomed
again?' What is the people itself, if not of the priest? To these
it was said : 'But you are a chosen generation, a royal priest-
hood, a holy nation, 3 as says the Apostle Peter. 8 Everyone
is anointed into the priesthood, is anointed into the kingdom,
but the spiritual kingdom is also the spiritual priesthood.
(4) In the second tabernacle also is the censer. 9 The
censer is that which is accustomed to emit good odor. Thus
you also now are the good odor of ChVist; 10 now there is no
lot of transgressions in you, no odor of graver error.
Chapter 2
(5) There follows your coming to the altar. You began to
come; the angels observed; they saw you approaching, and
that human condition which before was stained with the
shadowy squalor of sins they saw suddenly shining bright, and
so they said: 'Who is this that cometh up from the desert
whitewashed?' 1 So the angels also marvel. Do you wish to
know how they marvel? Hear the Apostle Peter saying that
6 Cf. Vergil, Ge orgies 4.32.
7 Ps. 1.3.
8 1 Peter 2.9.
9 Cf. Heb. 9.4.
10 Cf. 2 Cor. 2.15.
1 Cf. Cant. 8.5.
THE SACRAMENTS : IV 299
those things have been conferred on you which the angels
also desired to see. 2 Hear again. It says: 'The eye hath not
seen, nor ear heard what things God hath prepared for them
that love him.' 3
(6) Then recognize what you have received. The holy
Prophet David saw this grace in figure and desired it. Do you
wish to know how he desired it? Again hear him as he says:
'Thou shalt sprinkle me with hyssop, and I shall be cleansed;
thou shalt wash me, and I shall be made whiter than snow.' 4
Why? Because snow, although it is white, quickly grows dark
with some filth and is corrupted; that grace which you have
received, if you hold fast what you have received, will be last-
ing and perpetual. 5
(7) You came, then, desiring; inasmuch as you had seen
so much grace, you came to the altar desiring to receive the
sacrament. Your soul says: 'And I will go in to the altar of
God, to God who giveth joy to my youth. 56 You laid aside the
old age of sins, you took on the youth of grace. The heavenly
sacraments have bestowed this upon you. Finally, again, hear
David as he says: 'Thy youth will be renewed like the eagle's.' 7
You have begun to be a good eagle, which seeks heaven, dis-
dains earthly things. Good eagles are about the altar, for
'Wheresoever the body shall be, there shall the eagles also be
gathered together.' 8 The form of the body is the altar, and
the body of Christ is on the altar; you are the eagles renewed
by the washing away of transgression.
2 Cf. 1 Peter 1.12.
3 Cf. 1 Cor. 2.9.
4 Ps. 50.9.
5 Cf. Apoc. 3.11.
6 Ps. 42.4.
7 Ps. 102.5.
8 Matt. 24.28; Luke 17.37.
300 SAINT AMBROSE
Chapter 3
(8) You have come to the altar; you have seen to the
sacraments placed on the altar; and indeed you have marveled
at the creature itself. Yet the creature is customary and
known.
(9) Perchance someone may say: God furnished the
Jews so much grace; manna rained upon them from heaven;
what more has He given His faithful; what more has He
allotted to these to whom He promised more?' 1
(10) Accept what I say: that the mysteries of the Chris-
tians are earlier than those of the Jews and the sacraments of
the Christians are more divine than those of the Jews. How?
Accept. When did the Jews begin to be? Surely from Juda,
the great-grandson of Abraham, 2 or, if you wish also to
understand it so, according to the Law, that is, when they
merited to receive c the law of God.' Therefore, from the great-
grandson of Abraham they were called Jews in the time of
holy Moses. Then God rained manna from heaven on the Jews
as they murmured, 3 But for you a figure of these sacraments
preceded, when Abraham was, when he gathered 318 servants
born in his house, and he went, pursued his adversaries, and
delivered his great-grandson from captivity. 4 Then he came
as a victor; Melchisedech the priest met him and offered bread
and wine. Who had the bread and wine? Abraham did not
have it. But who had it? Melchisedech. He himself then is the
author of the sacraments. Who is 'Melchisedech'? Who is
signified as 'king of justice, king of peace'? 5 Who is this king
1 Cf. Exod. 16.14,15.
2 Cf. 1 Par. 1.34; 2.1.
3 Cf. Exod. 16.2-36.
4 Cf. Gen. 14.14-18; Heb. 7.1-3.
5 Heb. 7.2.
THE SACRAMENTS : IV 301
of justice? Can any man be king of justice? Who, then, can be
the king of justice other than the justice of God? 6 Who is the
peace of God, the wisdom of God? He who was able to say:
'My peace I give to you, my peace I leave with you.' 7
(11) So first understand these sacraments which you re-
ceive, that they are earlier than the sacraments which the Jews
say that they have, and that the Christian people began before
the people of the Jews began, but we in predestination, they
in name.
(12) Thus Melchisedech offered bread and wine. Who
is Melchisedech? 'Without father/ it says, 'without mother,
without genealogy, having neither beginning of days nor end
of life.' The Epistle to the Hebrews has this. 'Without father,'
it says, and 'without mother.' You have 'likened unto the Son
of God.' 8 The Son of God was born by heavenly generation
Vihout mother/ because He was born of the only God the
Father, and again He was born 'without Father,' since He
was born of a virgin. For He was not begotten of the seed of
a man, but was born of the Holy Spirit and the Virgin Mary,
brought forth from a virginal womb. Melchisedech, also, was a
priest in all respects 'likened unto the Son of God,' to whom
it is said: 'Thou art a priest forever according to the order
of Melchisedech.' 9
Chapter 4
(13) Therefore, who is the author of the sacraments but
the Lord Jesus? Those sacraments came down from heaven,
for all counsel is from heaven. Moreover, truly a great and
6 Cf. 1 Cor. 1.30.
7 Cf. John 14.27.
8 Heb. 7.3.
9 Ps. 109.4; Heb. 7.17.
302 SAINT AMBROSE
divine miracle, 1 that God rained manna from heaven upon
the people, and the people did not labor and did eat.
( 14 ) You perhaps say : c My bread is usual.' But that bread
is bread before the words of the sacraments; when consecra-
tion has been added, from bread it becomes the flesh of Christ.
So let us confirm this, how it is possible that what is bread is
the body of Christ.
By what words, then, is the consecration and by whose ex-
pressions? By those of the Lord Jesus. For all the rest that are
said in the preceding are said by the priest: praise to God,
prayer is offered, there is a petition for the people, for kings,
for the rest. 2 When it comes to performing a venerable sacra-
ment, then the priest uses not his own expressions, but he uses
the expressions of Christ. Thus the expression of Christ per-
forms this sacrament.
(15) What is the expression of Christ? Surely that by
which all things were made. The Lord ordered, 3 the heaven
was made; the Lord ordered, the earth was made; the Lord
ordered, the seas were made; the Lord ordered, every creature
was generated. You see then how the creating expression of
Christ is. If then there is so great force in the expression of
the Lord Jesus, that those things might begin to be which
were not, how much more creating, that those things be which
were, and be changed to something else. The heaven was not,
the sea was not, the earth was not, but hear David 4 as he says:
'He spoke and they were made; He commanded and they
were created.'
(16) Therefore, to reply to you., there was no body of
Christ before consecration, but after the consecration I say
1 Cf. Exod. 16.14-36.
2 Cf. 1 Tim. 1.1,2.
3 Cf. Gen. 1 6ff.
4 Ps. 148.5.
THE SACRAMENTS I IV 303
to you that now there is the body of Christ. He Himself spoke
and it was made; He Himself commanded and it was created.
You yourself were, but you were an old creature; after you
were consecrated, you began to be a new creature. Do you
wish to know how a new creature? It says: 'Every creature
is new in Christ. 35
(17) Accept, then, how Christ's expression was accustomed
to change every creature and changes the designs of nature
when He wishes. Do you inquire how? Accept this. And first
of all let us take the example of His generation. It is usual
that a human being be not generated except of man and
woman and by conjugal association. But because the Lord
wished, because He chose this sacrament, Christ was born of
the Holy Spirit and a virgin, that is, the 'Mediator of God and
men, the man Christ Jesus.' 6 You see, then, that contrary to
designs and order a man was born, born of a virgin.
(18) Accept another example. 7 The people of the Jews
were hard pressed by the Egyptians; they were shut off by
the sea. By divine order Moses touched the seas with a rod
and the water divided, not of course according to the practice
of its nature, but according to the grace of heavenly power.
Accept another example. 8 The people were thirsty; they came
to a fountain. The fountain was bitter; holy Moses cast a
twig into the fountain, and the fountain, which was bitter,
was made sweet, that is, it changed the usual state of its nature ;
it took on the sweetness of grace. Accept also a fourth ex-
ample. 9 The iron head of an axe fell into the water, as iron,
according to its practice, it dipped; Eliseus cast a stick, im-
5 Cf. 2 Cor. 5.17.
6 1 Tim. 2.5.
7 Cf. Exod. 14.21,22.
8 Cf. Exod. 14.23-25.
9 Cf. 4 Kings 6.5-7.
304 SAINT AMBROSE
mediately the iron head was raised and floated upon the
waters, surely contrary to the practice of iron, for it is heavier
material than is the element of the waters.
(19) From all this, then, do you not understand how great
is the operation of heavenly expression? If heavenly expression
operated in an earthly fountain, if it operated in other things,
does it not operate in heavenly sacraments? Then you have
learned that from bread the body of Christ is made. And
what is wine, water? It is put in the cup, but it becomes blood
by heavenly consecration.
(20) But perhaps you say: e l do not see the appearance
of blood.' But it has the likeness. For just as you took on the
likeness of death, so, tdo, you drink the likeness of precious
blood, that there may be no horror of blood and yet the price
of redemption may be effected. You have learned then that
what you receive is the body of Christ.
Chapter 5
(21) Do you wish to know how it is consecrated with
heavenly words? Accept what the words are. The priest speaks.
He says: 1 'Perform for us this oblation written, reasonable,
acceptable, which is a figure of the body and blood of our
Lord Jesus Christ. On the day before He suffered He took
bread in His holy hands, looked toward heaven, toward you,
holy Father omnipotent, eternal God, giving thanks, blessed,
broke, and having broken it gave it to the Apostles and His
disciples, saying: "Take and eat of this, all of you; for this
is my body, which shall be broken for many".' 2 Take note.
1 Canon of the Mass.
2 Cf. Matt. 26.26; Mark 14.22; Luke 22.19; 1 Cor. 11.24.
THE SACRAMENTS: iv 305
(22) 'Similarly also, on the day before He suffered, after
they had dined. He took the chalice, looked toward heaven,
toward thee, holy Father omnipotent, eternal God and giving
thanks He blessed it, and gave it to the Apostles and His
disciples, saying: "Take and drink of this, all of you; for this
is my blood".' 3 Behold! All these words up to 'Take' are the
Evangelist's, whether body or blood. From them on the words
are Christ's : 'Take and drink of this, all of you ; for this is my
blood.'
(23) Look at these events one by one. It says: { On the
day before He suffered, He took bread in His holy hands. 5
Before it is consecrated, it is bread; but when Christ's words
have been added, it is the body of Christ. Finally, hear him
as He says: 'Take and eat of this, all of you; for this is my
body/ And before the words of Christ, the chalice is full of
wine and water; when the words of Christ have been added,
then blood is effected, which redeemed the people. So behold
in what great respects the expression of Christ is able to change
all things. Then the Lord Jesus Himself testified to us that we
receive His body and blood. Should we doubt at all about
His faith and testification?
(24) Now return with me to my proposition. Great and
venerable indeed is the fact that manna rained upon the
Jews from heaven. But understand ! What is greater, manna
from heaven or the body of Christ? Surely the body of Christ,
who is the Author of heaven. Then, he who ate the manna
died ; he who has eaten this body will effect for himself remis-
sion of sins and e shall not die forever. 34
(25) So you say not indifferently c Amen,' already con-
fessing in spirit that you receive the body of Christ. Therefore,
when you ask, the priest says to you: 'the body of Christ,'
3 Cf. Matt. 26.27,28; Mark 14.23,24; Luke 22.20.
4 Cf. John 6.4958; 11.26.
306 SAINT AMBROSE
and you say: 'Amen, 3 that is, 'truly. 3 What the tongue con-
fesses let the affection hold. That you may know, moreover:
'This is a sacrament, whose figure went on before. 3
Chapter 6
(26) Next, realize how great a sacrament it is. See what
He says: 'As often as you shall do this, so often will you do
a commemoration of me, until I come again. 31
(27) And the priest says: 'Therefore, mindful of His
most glorious passion and resurrection from the dead and
ascension into heaven, we offer you this immaculate victim,
a reasonable sacrifice, an unbloody victim, this holy bread,
and chalice of eternal life. 2 And we ask and pray that you
accept this offering upon your sublime altar through the hands
of your angels, just as you deigned to accept the gifts of your
just son Abel and the sacrifice of our patriarch Abraham and
what the highest priest Melchisedech offered you. 3
(28) So, as often as you receive, what does the Apostle say
to you? As often as we receive, we proclaim the death of the
Lord. 3 If death, we proclaim the remission of sins. If, as often
as blood is shed, it is shed for the remission of sins, I ought
always to accept Him, that He may always dismiss my sins. 4
I, who always sin, should always have a remedy.
(29) Meanwhile, today also we have explained according
to our ability. But tomorrow, on the seventh day and Sunday
we shall speak about the order of prayer, as we are able. May
our Lord God keep for you the grace which He gave, and
1 Cf. 1 Cor. 11.25,26.
2 Cf. Rom. 12.1.
3 Cf. 1 Cor. 11.26.
4 Cf. Matt. 26.28.
THE SACRAMENTS: IV 307
may He deign to illuminate more fully the eyes which He gave
you, through His only-begotten Son, King and Saviour, our
Lord God, through whom He has, with whom He has praise,
honor, glory, magnificence, power, together with the Holy
Spirit, from the ages and now and always, and forever and
ever. Amen.
THE SACRAMENTS: V
Chapter 1
( 1 ) Yesterday our sermon and tractate was brought up to
the sacraments of the holy altar. And we learned that the
figure of these sacraments preceded the times of Abraham.,
when holy Melchisedech offered a sacrifice, 'having neither
beginning of days nor end. 51 Hear, man, what the Apostle
Paul says to the Hebrews ! Where are they who say that the
Son of God is of time? As for Melchisedech, it is said that he
has neither beginning of days nor end. If Melchisedech does
not have beginning of days, could Christ have had it? Yet it is
not more a figure than truth. You see, then, that He himself
is both the first and the last: 2 first, because He is the author
of all; last, not because he finds the end, but because He in-
cludes all things.
(2) We have said, then, that the chalice and bread are
placed on the altar. What is put in the chalice? Wine. And
what else? Water. But you say to me: c How, then, did Mel-
1 Cf. Heb. 7.3.
2 Apoc. 1.17.
309
310 SAINT AMBROSE
chisedech offer wine and bread? What does the admixture
of water mean?' Accept the reason!
(3) First of all ,the figure which preceded in the time of
Moses, what does it mean? For, when the people of the Jews
were thirsty and murmured, because he could not find water,
God ordered Moses to touch the rock with a twig. He touched
the rock, and the rock poured forth a great deal of water, just
as the Apostle says : 'And they drank of the rock that followed,
and the rock was Christ/ 3 It was not an immovable rock
that followed the people. And do you drink, that Christ may
follow you. See the mystery: 'Moses/ that is, the Prophet,
'with a twig/ that is, with the word of God The priest with
the word of God touches the rock, and water flows, and the
people of God drink. Then the priest touches the chalice,
water abounds in the chalice, the people of God spring up
into eternal life and drink, who acquired the grace of God. 4
(4) Have you learned this, then? Accept another ex-
ample. 5 At the time of the Lord's passion, when the great
sabbath was approaching, because our Lord and the thieves
were living, men were sent to beat them. They came and
found our Lord Jesus Christ dead. Then one of the soldiers
touched His side with a lance, and from His side flowed water
and blood. Why water, why blood? Water, that He might
cleanse; blood, that He might redeem. Why from the side?
Because from where fault comes, from there also comes grace :
fault through a woman, grace through our Lord Jesus Christ. 6
3 Cf. 1 Car. 10.4.
4 Cf. John 4.14.
5 Cf. 19.31-34.
6 Cf. John 1.17.
THE SACRAMENTS : V 311
Chapter 2
(5) You have come to the altar; the Lord Jesus calls you
both your soul and the Church and He says: 'Let him
kiss me with the kiss of his mouth.' 1 Do you wish to prepare
for Christ? Nothing is more pleasing. Do you wish to do so
for your soul? Nothing is more pleasant.
(6) 'Let him kiss me. 3 He sees that you are clean of all
sin, because transgressions have been wiped away. Thus He
judges you worthy of the heavenly sacraments, and thus in-
vites you to the heavenly banquet. 'Let Him kiss me with the
kiss of His mouth.'
(7) Yet on account of the following both the condition
of man and the Church your soul sees that it is cleansed of
all sins, that it is worthy so as to be able to approach the altar
of Christ for what is the altar of Christ but a form of the
body of Christ it sees the marvelous sacraments and says:
'Let him kiss me with the kiss of His mouth,' that is, e Let
Christ impress a kiss upon me.'
(8) Why? Tor thy breasts are better than wine,' 2 that is,
your perceptions are better, your sacraments are better than
wine, than that wine which, although it has sweetness, has
pleasure, has agreeableness, yet in it is worldly pleasure, but
in you is spiritual delight. Already at that time Solomon in-
troduces the marriage either of Christ and the Church or of
the spirit and the flesh or of the spirit and the soul.
(9) And he added: 'Thy name is as oil poured out; there-
fore, young maidens have loved thee.' 3 Who are these young
maidens but the souls of individuals who have put aside the
old age of this body, renewed through the Holy Spirit?
1 Cant. 1 1.
2 Cant. 1.1.
3 Cant. 1.2.
312 SAINT AMBROSE
(10) c Draw us; let us run after the odor of thy ointments. 34
See what he says: 'You cannot follow Christ, unless He him-
self draws you. 3 Finally, that you may know He says: 'If I
be lifted up, I will draw all things to myself. 35
(11) 'The king has brought me into his bedchamber 3 the
Greek has 'into his storeroom 3 or c into his pantry 36 where are
good libations, where good odors, sweet honey, diverse fruits,
where various dishes, that your meal may be made pleasant
by a great many dishes.
Chapter 3
(12) So you have come to the altar; you have received
the body of Christ. Hear again what sacraments you have
obtained; hear holy David as he speaks. And he in spirit fore-
saw these mysteries and rejoiced and said that nothing was
lacking to him. Why? Because he who shall receive the body
of Christ shall never thirst. 1
(13) How often have you heard Psalm 22 and have not
understood it ! See how it is applicable to the heavenly sacra-
ments: 'The Lord feeds me and I shall want nothing; He
hath set me in a place of pasture; He hath brought me upon
the water of refreshment; He hath converted my soul. He
hath led me on the paths of justice for His own name's sake.
For though I should walk in the midst of the shadow of death,
I will fear no evils, for thou art with me. Thy rod and thy
staff, they have comforted me.' Thy rod is power, the staff
suffering, that is, the eternal divinity of Christ, but also cor-
4 Cant. 1.3.
5 Cf. Tohn 12.32.
6 Cf. Cant. 1.3.
1 Cf. ]ohn 6.35.
THE SACRAMENTS : V 313
poreal suffering; the one created, the other redeemed. c Thou
hast prepared a table before me against them that afflict me.
Thou hast anointed my head with oil; and my chalice which
inebriateth me how goodly it is P 2
(14) You have come, then, to the altar; you have re-
ceived the grace of Christ; you have obtained the heavenly
sacraments. The Church rejoices in the redemption of many,
and is glad with spiritual exultation that the members of her
household are at hand dressed in white. You have this in the
Canticle of Canticles. Rejoicing, she invokes Christ, having
prepared a banquet, which seems worthy of heavenly feasting.
And so she says: 'Let my beloved come into His garden and
eat the fruits of His apple trees. 53 What are these apple trees?
You were made dry wood in Adam, but now through the
grace of Christ you flower as apple trees.
( 15 ) Gladly did the Lord Jesus receive and with heavenly
dignity reply to His Church. He says: C I am come into my
garden, I have gathered my myrrh with my aromatical spices,
I have eaten my bread with my honey, I have drunk my wine
with my milk. 3 c Eat, He says, c my brethren, and be ineb-
riated. 54
(16) C I have gathered my myrrh with my aromatical
spices. 5 What is this gathering? Recognize the vineyard, and
you will recognize the gathering. He says : 'Thou hast brought
a vineyard, out of Egypt,' 5 that is, the people of God. You
are the vineyard, you are the gathering, planted, as it were,
as a vineyard, you are the gathering, who have yielded fruit.
e l have gathered myrrh with my aromatical spices,' that is,
'unto the odor, which you have received. 3
2 PS. 22.1-5,
3 Cant. 5.1.
4 Cf. Cant. 5.1.
5 Ps. 79.9.
314 SAINT AMBROSE
(17) C I have eaten my bread with my honey.' You see
that in this bread there is no bitterness, but there is all sweet-
ness. 'I have drunk my wine with my milk.'You see that such
is the gladness that it is polluted by the filth of no sin. For
as often as you drink, you receive the remission of sins and
you are inebriated in spirit. 6 Therefore, the Apostle also says:
c Be not drunk with wine, but be ye rilled with the Holy
Spirit.' 7 For he who is inebriated with wine totters and sways;
he who is inebriated with the Holy Spirit is rooted in Christ.
And so, glorious is ebriety which effects sobriety of mind. So
much have we gone over briefly regarding the sacraments.
Chapter 4
(18) There is nothing more, is there, but the prayer? And
do not think that it is an ordinary virtue to know how to pray.
The holy Apostles said to the Lord Jesus: 'Lord teach us
to pray, as John taught his disciples.' 1 Then the Lord said the
prayer: 'Our Father, who art in heaven, hallowed be thy
name. Thy kingdom come. Thy will be done on earth as it
is in heaven. Give us this day our daily bread, and forgive us
our debts as we forgive our debtors, and lead us not into
temptation, but deliver us from evil/ 2
You see how brief the prayer is, and how full of all virtues.
Of what great charm is the first sentence !
(19) O man, you did not dare to raise your face to heaven ;
you directed your eyes toward earth; and suddenly you
6 Cf. Matt. 26.28; 1 Cor. 11.26.
7 Eph. 5.18.
1 Luke 11.1.
2 Matt. 6.9-13.
THE SACRAMENTS: v 315
received the grace of Christ; all your sins were forgiven. From
an evil servant you became a good son. 3 So presume not from
your own operation but from Christ's grace. 'By grace/ He
says, 'you are saved'; so the Apostle 4 says. There is no arro-
gance here, but faith. To preach what you have received is
not pride but devotion. So raise your eyes to the Father, who
begot you through the laver, 5 to the Father, who redeemed
you through His Son, 6 and say: c Our Father.' A good pre-
sumption, but moderate. As if a son you call Him Father,
but do not lay claim to anything specially for yourself. He is
the special Father of Christ alone, for all of us He is Father
in common, because He begot Him alone, He created us.
You, too, then say 'Our Father' through grace, that you may
deserve to be His son. In the sight and consideration of the
Church do you commend yourself!
(20) Our Father, who art in heaven,' What is c in
heaven'? Hear the words of Scripture: 'The Lord is high
above all heavens.' 7 And everywhere you have it that the
Lord is above the heaven of the heavens. 8 As if even the
angels were not in the heavens, as if also the dominations
were not in the heavens ! But in those heavens of which it is
said: 'The heavens show forth the glory of the God.' 9 Heaven
is there where fault has ceased; heaven is there where shame-
ful deeds are idle; heaven is there where there is no wound
of death.
(21) 'Our Father, who art in heaven, hallowed be thy
name.' What is 'hallowed be'? As if we wish Him to be
3 Cf. Matt. 25.26; Gal. 4.7.
4 Eph. 2.5.
5 Of baptism.
6 Cf. Titus 3.5; Jamgs 1.18.
7 Cf. Ps. 1124.
8 3 Kings 8.27; Ps. 8.2.
9 Ps. 18.2.
316 SAINT AMBROSE
hallowed who says: 'Be ye holy, because I am holy/ 10 as if
something may be added to Him by our prayer for hallowed-
ness! No, but let Him be made hallowed in us, that His
hallowedness may be able to come to us.
(22) 'Our Father, who art in Heaven, hallowed be thy
name, thy kingdom come. 5 As if the kingdom of God were
not eternal! Jesus himself says: Tor this I was born,' 11 and
you say to the Father: 'Thy kingdom come, 5 as if He had not
come. But then the kingdom of God has come, since you have
obtained His grace. For He Himself says: 'The kingdom of
God is within you. 512
( 23 ) Thy kingdom come, thy will be done, on earth as
it is in heaven; give us this day our daily bread. 5 By the blood
of Christ all things were pacified both in heaven and on
earth; 13 heaven is hallowed; the Devil is cast down. He turns
there, where the man also is whom he deceived. Thy will be
done,' that is, let there be peace on earth as there is in
heaven. 14
(24) 'Give us this day our daily bread.' Remember my
words, when I discussed the sacraments. I have told you that
what is offered before the words of Christ is spoken of as
bread; when the words of Christ have been brought forth,
no longer is it spoken of as bread, but is called body. Why,
then, in the Lord's prayer, which follows afterwards, does He
say e our bread'? Surely He has spoken of it as bread, but as
smouaiov (sufficient for the day), that is, substantial That
is not the bread that enters the body, 15 but that is the bread
of eternal life, which supports the substance of our soul. 16
10 Cf. Lev. 19.2.
11 John 18.37.
12 Luke 1721.
13 Cf. Col. 1.20.
14 Cf. Luke 2.14.
15 Cf. Mark. 7.19.
16 Cf. John 6.35-58.
THE SACRAMENTS : V 317
So in Greek it is spoken of as smoucnoq. Moreover the Latin
has spoken of this bread as daily (cottidianum] , because the
Greeks speak of Tf)v srnoucacxv fi^dpav, the coming day.
Thus what the Latin has said and what the Greek, both seem
useful. The Greek has signified both in one word; the Latin
has spoken of it as daily.
(25) If bread is daily, why do you take it after a year,
as the Greeks in the East are accustomed to do? Receive daily
what is of benefit to you daily ! So live that you may deserve
to receive it daily ! He who does not deserve to receive it daily
does not deserve to receive it after a year. In this manner holy
Job offered sacrifice for his sons daily, lest, perchance, they
had committed some sin either in heart or in speech. Then
do you hear that, as often as the sacrifice is offered, the death
of the Lord, the resurrection of the Lord, the elevation of the
Lord, is signified, and the remission of sins, and do you not
take this bread of life daily? He who has a wound requires
medicine. The fact that we are under sin is a wound; the
medicine is the heavenly and venerable sacrament.
(26) ( 'Give us this day our daily bread/ If you receive
daily, daily is today for you. If today is Christ for you,
today for you He rises. How? 'Thou art my son, this day
I have begotten thee. 317 Today then is when Christ arises.
'He himself is yesterday and today, 3 the Apostle Paul says; but
elsewhere he says: 'The night is passed, and the day is at
hand. 318 Last night has passed; this day is at hand.
(27) There follows: 'And forgive us our debts, as we
forgive our debtors. 319 What is a debt but a sin? So, if you
had not accepted the money of a stranger's interest, you would
not be poor, and so sin is imputed to you. You had money
with which you would have been born rich. You had been
17 PS. 2.7.
18 Cf. Heb. 13.8; Rom. 13.12.
19 Matt. 6.12.
318 SAINT AMBROSE
made rich in the image and likeness of God. 20 You lost what
you had, that is humility; when you desire to assume ar-
rogance, you have lost money. Like Adam, you were made
naked. 21 You accepted a debt from the Devil which was not
necessary. And thus you were free in Christ, were made a
debtor of the Devil. An enemy held your bond, but the Lord
impaled it and destroyed it with His blood. 22 He took away
your debt, returned liberty.
(28) Well then does He say: c And forgive us our debts,
as we also forgive our debtors.' See what you say: e As I for-
give, so do you forgive me.' If you have forgiven, you accost
Him well, that you be forgiven. If you do not forgive, how
do you accost him?
(29) 'And suffer us not to be led into temptation, but
deliver us from evil.' 23 See what He says: c And suffer us not
to be led into temptation,' which we cannot endure. He does
not say 'Lead not into temptation,' but like an athlete He
wishes such temptation as human nature and that of each
one can endure, that He be delivered 'from evil,' that is,
from sin.
(30) Moreover, the Lord is able, who has taken away
your sin and has forgiven your transgressions, to guard and
protect you against the snares of the opposing Devil, 24 that
the enemy, who is accustomed to create fault, may not surprise
you. But he who commits himself to God does not fear the
Devil. For, If God be for us, who is against us?' 25 So praise
and glory be to Him from the ages and now and always, and
forever and ever. Amen.
20 Cf. Gen. 1.26,
21 Cf. Gen. 3.7.
22 Cf. Col. 2.14.
23 Matt. 6.13.
24 Cf. Eph. 6.11.
25 Rom. 8.31.
THE SACRAMENTS: VI
Chapter 1
(1) Just as our Lord Jesus Christ is the true Son of
God, not as man through grace, but as the Son of God from
the substance of the Father, thus He is true flesh, as He him-
self said, which we receive and is His true drink. 1
(2) But perchance you say what the disciples of Christ
also said at that time when they heard Him say: 'Unless one
eat my flesh and drink my blood, he will not abide in me and
will not have eternal life' 2 perchance you say: 'How true
[flesh]? Certainly I see a likeness, I do not see true blood. 5
(3) First of all, I told you about the words of Christ
which operate so as to be able to change and transform the
established orders of nature. Then, when His disciples did not
tolerate the words of Christ, but hearing that He gave His
flesh to eat and gave His blood to drink, went back, and yet
Peter alone said : 'Thou hast words of eternal life, and whither
shall I go back from you? 53 lest, then, more might say that
1 Cf. Heb. 1.2,3; John 6.55.
2 Cf. John 6.54-61.
3 Cf. John 6.69.
319
320 SAINT AMBROSE
they go, as if there were a kind of horror of the blood, but
as if the grace of redemption did abide, thus indeed in likeness
you receive the sacraments, but obtain the grace and virtue
of true nature.
(4) 'I am the living bread/ He says, 'which came down
from heaven.' 4 But flesh did not come down from heaven,
that is, He took on flesh on earth from a virgin. How, then,
did bread come down from heaven and living bread? Because
our same Lord Jesus Christ is a sharer of both divinity and
body, and you who receive the flesh participate in that nourish-
ment of His divine substance.
Chapter 2
(5) Therefore, you received of the sacraments; most fully
do you know all. Because you have been baptized in the name
of the Trinity, in all that we have done the mystery of the
Trinity has been preserved. Everywhere the Father, the Son,
and the Holy Spirit, one operation, one sanctification, although
they seem to be, as it were, certain special things.
(6) How? God, who anointed you, and the Lord sealed
you, and placed the Holy Spirit in your heart. 1 Therefore,
you have received the Holy Spirit in your heart. Take another
example, as the Holy Spirit is in the heart, so also is Christ in
the heart. How? You have this in the Canticle of Canticles,
Christ saying to the Church: Tut me as a seal upon thy
heart, as a seal upon thy arm. 52
(7) Therefore, God anointed you, Christ sealed you. How?
Because you were sealed unto the form of the cross itself,
4 John 6.41.
1 Cf. 2 Cor. 1.21 22.
2 Cant. 8.6.
THE SACRAMENTS: vi 321
unto His passion. You have received the seal unto His likeness,
that you may rise again unto His form, may live unto His
figure, who was crucified to sin and liveth unto God. And
your old man is dipped in the font, was crucified unto sin,
but arose again unto God. 3
(8) Then you have elsewhere a special thing, that God
has called you ; in baptism, moreover, as if you were crucified
in a special way unto Christ, then as if something special,
when you receive the spiritual seal. You see that there is a
distinction of persons, but a mystery of the Trinity all con-
nected.
(9) Then what did the Apostle say to you, as it was read
clearly and concisely? c Now there are diversities of graces, but
the same spirit; and there are diversities of ministries, but
the same Lord, and there are diversities of operations, but the
same God, who worketh all in all. 4 He says, God worketh all.
But of the Spirit of God also it was read : 'One and the same
Spirit, dividing to every one according as He will.' 5 Hear
Scripture saying that the Spirit divides as according to His
will, not according to obedience. So the Spirit divided grace
for you, 'according as He will, 5 not according as He is ordered,
and especially because He is the Spirit of God, the Spirit of
Christ. And retain that, that He is the Holy Spirit Himself,
the Spirit Himself of God, the Spirit Himself of Christ, the
Spirit Paraclete Himself.
(10) The Arians think that they detract from the Holy
Spirit if they call the Spirit Paraclete. What is a paraclete but
a consoler? As if it were not read of the Father also, that He
is the "God of consolation'! 6 You see, then, that they think
3 Cf. Rom. 6.10,4-6.
4 1 Cor. 12.4-6.
5 1 Cor. 12.11.
6 Cf. 2 Cor. 1.3.
322 SAINT AMBROSE
that there must be detraction from the Holy Spirit in this in
which the power of the eternal Father is proclaimed with
pious affection.
Chapter 3
(11) Now accept how we should pray. There are many
virtues in prayer. Where you should pray is not insignificant
nor an insignificant question. The Apostle says : C I will, there-
fore, that men pray in every place, lifting up pure hands,
without anger and strife/ 1 And the Lord says in the Gospel:
c But thou, when thou shalt pray, enter into thy chamber, and
having shut the door, pray, to thy Father.' 2 Does it not seem
to you to be contrary for the Apostle to say: Tray in every
place, 3 and the Lord to say: Tray within thy chamber'? But
it is not contrary. Therefore, let us dismiss this; then let us
learn all the following: How you should begin prayer and
in what order divide it; what you should add, what bring
forward, how conclude the prayer, then for whom you should
pray.
(12) First, where you should pray. Paul seems to say one
thing, the Lord another. Could Paul have taught anything
contrary to the precepts of Christ? Surely not. For what
reason? Because He is not contrary to but the interpreter of
Christ. He says: 'Be ye followers pf me, as I also am of
Christ.' 3 What, then? You can pray everywhere, and you can
always pray in your chamber; you have your chamber every-
where. Although you are placed among the Gentiles, among
the Jews, yet you have your solitude everywhere. Your mind
1 1 Tim. 2.8.
2 Matt. 66.
3 1 Cor. 11.1.
THE SACRAMENTS: vi 323
is your chamber. Although you are placed among the people,
yet your secret and solitude you preserve in the interior man.
(13) 'But thou, when thou shalt pray, enter into thy
chamber.' Well does he say: 'Enter,' lest you pray as the
Jewish people, to whom it is said: 'This people honoreth me
with their lips, but their heart is far from me.' 4 Do not, then,
let your prayer proceed from the lips alone. Assert it with your
whole mind, enter the recesses of your breast, go in wholly.
Let Him whom you desire to please not see you perfunctory.
Let Him see that you pray from the heart, that He is worthy
to see you pray from the heart.
(14) 'But thou, when thou shalt pray, enter into thy
chamber.' You have this also elsewhere: 'Go, my people,
enter into thy chambers : hide thyself a little, until the wrath
of the Lord passes away.' 5 The Lord said this through the
Prophet; in the Gospel, however, He says: 'But thou, when
thou shalt pray, enter into thy chamber, and, having shut the
door, pray to thy Father.'
(15) What is 'having shut the door'? What door do we
have? Hear what door you have, what you ought to close,
when you pray. Would that the women did hear! Already
have you heard; holy David taught you when he said: 'Set a
watch, O Lord, before my mouth, and a door round about
my lips.' 6 There is a door elsewhere which the Apostle Paul
mentions in these words. He says : 'That a door of speech may
be opened to me to speak the mystery of Christ.' 7 That is,
when you pray, do not shout aloud with words nor scatter
your prayer nor toss it about through the people. Pray in your
own secrecy, secure that He can hear you in secret, who sees
4 Matt. 15.8.
5 Cf. Isa. 26.20.
6 Ps. 140.3.
7 Cf. Col. 4.3.
324 SAINT AMBROSE
all and hears everything. Tray to thy Father in secret; for
thy Father who seeth in secret' 8 hears you as you pray.
Chapter 4
(16) But of what benefit is it, let us inquire, for what
reason we should pray in secret rather than with clamor. Give
heed. Let us take an example from the practice of men. If
you ask someone who hears readily, you do not think there is
need of shouting; you ask gently, with a moderate voice. If
you ask some deaf person, do you not begin to shout, that he
may be able to hear you? He, then, who shouts, thinks that
God cannot hear him otherwise than as he shouts, and when
he asks Him, he detracts from His power. But he who prays
in silence, offers faith and confesses that 'the searcher of hearts
and reins is God,' 1 and He hears your prayer before it is
poured forth from your mouth.
(17) Therefore, let us see! C I will, therefore, that men
pray in every place.' 2 For what reason did he say 'men 3 ?
Surely, prayer is common to both women and men. This I do
not ascertain, unless perchance the holy Apostle said 'men'
lest the women take cognizance of and misunderstand c in every
place' and begin to clamor everywhere, and these women we
cannot endure in a church.
(18) C I will, therefore, that men,' that is, who can keep
the precept, pray in every place, lifting up pure hands. 5
What is 'lifting up pure hands'? Ought you in your prayer to
point out the cross of the Lord to the Gentiles? Surely that
8 Cf. Matt. 6.6.
1 Ps. 7.10.
2 1 Tim. 2.8.
THE SACRAMENTS: vi 325
sign is for virtue, not for shame. Yet this is how you can pray,
not how you point out a figure, but how you raise your acts.
If you wish to perform your prayer, you raise pure hands
through innocence. You raise them not everyday; once you
have raised them, there is no necessity for you to raise them
again.
(19) 'I will, therefore, that men pray in every place, lift-
ing up pure hands, without anger and strife.' 3 Nothing is
more true. He says: 'Anger ruins even the wise. 54 Thus on
every occasion, as much as it can be done, the Christian man
should temper his wrath, especially when he comes to prayer
and lest indignation disturb your mind, lest indeed the fury of
your anger impede your prayer, approach rather with a placid
heart. For why do you become angry? A servant has offended.
Do you come to prayer that your delinquencies be forgiven
you, and do you become indignant at another. This, then, is
without 'anger.'
Chapter 5
(20) Now let us see about 'strife.' Usually a trader comes
to prayer, or an avaricious person considers money, another
gain, another honor, another desire, and he thinks that God
can hear him. And so, when you pray, it befits you to prefer
divine to human things.
(21) 'In like manner women,' 1 He says: 'I will to pray
without boasting of ornaments and pearls,' says the Apostle
Paul. But the Apostle Peter also says: 'The grace of women
is of the greatest value, that the affection of her husband may
be turned by the good conversation of his wife, and the
3 1 Tim. 2.8.
4 Prov. 15.1. (Septuagint) .
1 1 Tim. 2.9.
326 SAINT AMBROSE
incredulous one may be directed to the grace of Christ. 32
The dignity and modesty of a woman and her good conver-
sation have this power, to call her husband to faith and
devotion, which the words of a prudent man frequently effects.
He says: 'Let a woman., then, have her adornment not in the
decoration of the hairs of the head, not in plaited hair,' 3 but
in prayer from a pure heart, 4 where 'is the hidden man of the
heart, who is always rich in the sight of God.' 5 You have then
that, in which you are rich. In Christ are the chastity and
purity of your wealth, the faith of the filet, the devotion, the
compassion. These are the treasures of justice, as the Prophet
reminded. 6
(22) Hear, then, how you ought to begin. Tell me, if you
wish to make a request of a man and you begin thus: 'Now
give me that which I ask of you,' does not your prayer seem
to be arrogant? Thus prayer should begin with praise of God,
so as to make a request of the omnipotent God, for whom all
things are possible 7 who has the will to perform them. The
supplication follows, as the Apostle taught, saying: C I desire,
therefore, first of all, that prayers, supplications, intercessions,
and thanksgiving be made/ 8 The first prayer, then, should
have praise of God, the second supplication, the third inter-
cession, the fourth thanksgivings. You ought not as a famished
person begin about food [when asking] for food, but begin
first with praises of God.
(23) Thus the wise who plead have this custom: To
make a judge favorable for themselves they begin with his
praises, so as to make the advocate kind to themselves. Then
2 Cf. 1 Peter 3.1,2.
3 Cf. 1 Tim. 2 9.
4 Cf. 2 Tim. 2.22.
5 Cf. 1 Peter 3.3,4.
6 Isa. 33.6.
7 Cf. Matt. 1926; Mark 10.27; 14.36.
8 Cf. 1 Tim. 2 1.
THE SACRAMENTS: vi 327
they begin gradually to make the request of the judge, that
he deign to hear them patiently; thirdly to draw forth his
intercession, to express what they seek; fourthly, to end in
praise, 9 just as they began with praises of God. Thus everyone
of us ought to end in praise of God and in thanksgiving.
(24) You have this in the Lord's prayer: 'Our Father,
who art in heaven. 3 Praise of God, because He is proclaimed
Father. In this is glory of piety, praise of God, because He
lives in heaven, 10 not on earth, 'Our Father who art in
heaven, hallowed be thy name,' that is, that He may make
His servants hallowed, for His name is hallowed among us,
whenever Christian men are proclaimed. So, 'hallowed be
thy name' belongs to one who desires something. Thy king-
dom come' : the request that the kingdom of Christ be in all.
If God reigns in us, the adversary can have no place there,
fault does not reign, sin does not reign, but virtue reigns,
modesty reigns, devotion reigns. Then: 'Thy will be done on
earth as it is in heaven. Give us this day our daily bread.' This
request is the very greatest of those that are requested. He
says : 'And forgive us our debts as we forgive the debts of our
debtors.' So accept daily, so that you may request daily
indulgence for your debts. c And do not suffer us to be led
into temptation, but deliver us from evil. 3 What follows? Hear
what the priest says : 'Through our Lord Jesus Christ in whom
for you and with whom for you is honor, praise, glory,
magnificence, power, with the Holy Spirit from the ages and
now and always, and forever and ever. Amen.'
(25) Here is another example. Although there is one book
of the Psalms of David containing the virtues of prayer which
we have mentioned above, yet in general those parts of prayer
9 'To end in praise' is suggested by O. Faller to fill in the lacuna of
the text at this point.
10 Cf. Ps. 122.1.
328 SAINT AMBROSE
are found even in one psalm, as we find them in the eighth
psalm. Now it begins thus: C O Lord, our Lord, how admirable
is thy name in the whole earth.' 11 So the first prayer. Then
the supplication : Tor I will behold thy heavens, the works of
thy fingers' ; that is, 'I will behold the heavens' ; 'the moon and
the stars which thou hast founded. 312 Surely he did not say:
'I shall see the heaven,' but C I shall see the heavens,' in which
grace begins to grow white with heavenly splendor. Then the
Prophet promised that these heavens are given to them who
merit heavenly grace from the Lord: c the moon and the stars
which thou has founded, 5 the moon' the Church, 'the stars'
the resurging heavenly graces. Then behold his petition. 'What
is man that thou art mindful of him? or the son of man that
thou visitest him? Thou hast made him a little less than the
angels, thou hast crowned him with glory and honour, and
hast set him over the work of thy hands. Thou hast subjected
all things under his feet, all sheep and oxen; moreover the
beasts also of the fields,' 13 and others.
(26) We have taught according to our capacity, perhaps,
what we have not learned ; as we have been able, we have set
it forth. Let your sanctity, informed by sacerdotal instructions,
labor to maintain what it has received, that your prayer may
be acceptable to God, and your oblation be as a pure victim,
and that He may always recognize His sign in you, that you
yourselves also may be able to come to the grace and the
rewards of virtues, through our Lord Jesus Christ, to whom
is honor and glory, praise, perpetuity from the ages and now
and always, and forever and ever. Amen.
11 Ps. 8.2.
12 Ps. 8.4.
13 Ps. 8.5-8.
Aaron, 16
Abdemeleck, an Ethiopian, 135,
136
Abel, 218, 219, 306
Abraham, 21 ff., 37, 41, 55, 94,
98, 167, 220, 260, 306, 309
Acholius, Bishop of Thessalon-
ica, xviii
Adam, 55, 258, 292
Adoptionism, 222 n.
Adrianople, xvii
Aemelia-Liguria, viii, xvi
Agricola, martyr, xxi
Alexandria, 42
Altar of Victory, xii, xviii f., al-
tars of heaven, 110
Ambrose of Milan, passim, 42 n.
Anamius, Bishop of Sirmium,
xvii
Ananias, 57, 131, 172
angels, 18; bread of, 23, 58, 65,
76, 109, 180
Antichrist, 168
Antioch, difficulties at, xviii, 42
Anysius, Bishop of Thessalonica,
xviii
Apocalypse, 261
Apollinaris of Laodicea, 223 n.,
238 n.
Apollinarianism, 180 n., 223 n.
Apollinarists, 217, 218, 248 n.
Apology, of Rufinus, 32
Apostle, 7, 9, 20, 27, 45ff., 55,
57, 65, 67, 71, 80; Apostles, 88,
99, 100, 148, 149, 152, 154,
155ff., 180, 181, 2.03, 204, 231,
237, 253, 270, 279, 284, 287,
293, 305, 314, 315, 324
331
Aquileia, Bishop of, ix, xii;
Council at, xvii ., 218, 249 n.
Arbiter of divine Counsel, 104
Arbogast, xx f.
Arcadius, xxi
archangel, 76; archangels, 109
Arianism, 223 n.
Arians, viii, xi; Arian worship
in Milan, xi, xix, 42, 100, 137,
146, 174, 179, 197, 200, 214,
229, 237, 238, 243 n., 324 n.
Ariminum, Council of, xvi
Arius, 94, 252, 253
ark, 13
Assumption, 243
Assyrians, 247
Athanaricus, king or judge of
the West Goths in Dacia, 42 n.
Athanaricus, leader of the Goths,
xvii
Athanasius, x, 174 n., 223 n.
Augusta Treverorum, vii
Augustine, Saint, x, xv, xix, xxi
f., 32, 266
Aurelius Ambrose, vii
Ausonius, xvii
Author of heaven, 305
Auxentius, intended Arian Bish-
op of Milan, viii, xvi, xix,
174 n.
baptism, 3, 13, 16, 101, 282
baptistery, 6 n.
Barnabas, 151, 152
Basil, Saint, ix, xvi, xxii, 32
Basilica, Ambrosian, xiv, xix; of
the Apostles, xxi; Ambrosian,
xxi, 43, 44; Portian, 217
Basilides, 222, 222 n.
Beelzebub, 55
benediction, 25
Beyenka, Sister Mary Melchior,
xxi
bishop, duties of, x, 7 n.
blasts of wind, 113
Bononia Faventia, xx f.
Bordeaux, synod at, xviii
Bosra, 18
Botte, Dom Benard, xxiii
Bridegroom, 26
Broglie Due de, xxiii
brothers of the Lord, 115
bullock, 37
Cain, 200, 218, 219, 220
Candace, queen, 49
Canon of the Mass, 304 n.
Capua, Council of, xx
Canticle of Canticles, 17
Cassiodorus, 217
catechumens, x
Catholics, viii
Cavell, Brother Louis, xv
Celsus, Saint, xxi
centurion, 116
charities of the Church, x
charity, 82
Cherubim, 193
Christ, garments of, 17
Christians, 200, 300
332
Church of the Lord, 11, 15, 17,
19 f., 26, 27, 99, 100; of Milan,
174; of Sirmium, 174, 315
Church, Western, xiii f.
Church and State, xiii ff.
Church in Rome, 292
churches, 150
civil causes, hearing and deter-
mining of, x
Collinicum, xx
confirmation, 3, 20 n.
consecration, divine, 25
Constans, Emperor, xv
Constantinople, xvii ff.; Ecu-
menical Council, xvii f., xxi,
42
Constantius, Emperor, xvi
Cornelius, servants of, 132, 133
creation, invisible, 78; of this
world, 108
Creator, of the whole creation,
108, 110 ff., 203 ff.
creature, 111
Cresconius, xxi
cross, mystery of, 74
Damascus, 247
Damasus, xii, xvi ff., 31, 42 n.
Daniel, 167, 168
David, Prophet, 8, 14, 15, 21, 38,
56, 91, 133, 209, 231, 302, 312,
323
deacon, 6 n.
death, 75, 100
de Romeston, H., xv
Devil, 6, 101, 196, 255, 282, 285,
287, 292, 310, 313, 318
devoutness, 82
Didymus, x, 32
Dionysius, exiled Catholic Bish-
op of Milan, viii, xvi
disciples, 16, 40, 149, 196, 236,
305
discipline, of clergy, x
Divinity, 8, 14, 22
Docetae, 218
Doctrine, Christian, 33 n.
Dominions, 58, 65, 109, 255
Donatism, 222 n.
Donatus, 222 n., 222
dove, 13, 18
Dudden, F. Homes, xxiii, 3 n.,
265
Easter, x, 273
Edom, 18
Egyptians, 19, 162, 303
Elias, 15, 42, 229, 231, 282
Eliseus, 25, 42, 282, 303
Emperor, Holy, 46, 54
Epiphany, Feast of, vii
Eudoxia, xxi
Eugenius, defeated at Aquileia,
xii, xx f.
Eunomian, 221
Eunomius, Arian bishop of Cy-
zieus, 221 n.
Eusebius, x
eunuch, Ethopian, 49
Evangelist, 46, 47, 105, 177, 247
333
Ezechiel, 207
Faith, The, 31, 81
faith, mystic, 19
Faller, Fr. O., S.J., xiv, xxiii, 205
famine in Rome, xvii
Father, God the, 22
fathers, 22
Felix, Pope, xvi, xix f.
fellowship, 82
Flavian, Bishop of Antioch, xviii
fleece, of the Jews, 39
flood, 279
Florence, xx
flower, of the root, 110
footstool, His, 180
fountain, sacred, 27; of Life, 89 f.
Frisch, J. du, xxiii
Fritigil, queen, xxi
fruits, sweet-smelling, 110
Gabriel, 66
Gallus, Emperor, xv
Gedeon, 36, 37, 39, 44, 88
generation, divine, 110
Genesis, 21
Gentiles, 11, 37, 38, 40, 70, 99,
101, 131, 133, 135, 322, 324
Gervasius, Saint, xiv, xix
gifts of tongues, 150
Gnosticism, 221 n.
Godhead, 70, 74, 79, 83, 87 .,
91, 106, 120, 146, 155, 173, 174,
180; of the Trinity, 184, 185,
186, 187, 192, 193, 194, 201,
202, 206
Gospel, 27
Goths, xiii, xvii f.
grace, moral, 19; spiritual, 76,
79, 82, 100, 110, 118, 119, 147;
of healings, 150; grace of the
Lord, 180
Gratian, Emperor, xii, xvi ff., 31,
218, 249 n.
Greeks, 14
Gregory of Constantinople, 42 n.,
174 n.
harlots, 95
Hebrew, 9, 22, 91, 204, 276, 297,
309
Helisaeus, 10
heretics, 112
Hilary of Poitiers, xiv, xv
Hippolytus, x
Holy Eucharist, 3
Holy of holies, 6, 6 n.
Holy Spirit, 9, 12 f., 15, 18, 29;
The Holy Spirit, 31 ff.
Honorius, xxi
uXrj, 254
humility, 17
hymnody, Latin, xiv
hyssop, 17
Idacius, Spanish bishop, xviii
Incarnation, 22, 115, 116, 117,
181, 199, 217, 223, 224, 232 n.,
232, 243, 244, 245
334
Julian, xvi
Julius, Pope, xv
Justina, Empress mother, xi,
xviii f.
infidels, 26
Isaac, 94
Isaias, 17 f., 135, 247
Ismaelites, 198
Israel, 10, 37, 171; land of, 273
Italian bishops, council of, xviii King, of justice, of peace, 22
Italian Prefecture, Court of, viii kingdom of God, 16
Ithancians, xix f. Kings, 10
Ithacius, Spanish bishop, xviii knowledge, natural, 140, 142
Jacob, 55
Jeremias, 135, 231
Jerobael, 15, 35, 39
Jerome, Saint, xxii, 32
Jerusalem, 12; daughters of, 17
ff.; heavenly, 91
Jesse, patriarch, 110
Jesus Christ, 9, 49 ff., 66
Jews, 13, 21, 23, 38, 54, 70, 75,
97, 100, 110, 115, 135, 159,162,
170, 171, 177, 197, 198, 199,
211, 222, 255, 273, 276, 279,
280, 300, 303, 310, 322, 323
Jezebel, 95
Job, 317
John, the Baptist, 13, 49 ff., 154;
the Evangelist, 201, 208, 229,
271, 285
Jordan, river, 10, 281
Joseph, patriarch, 198, 233
Josephus, x
Josue, 39
Jovinian, xvi, xx
Judas, tribe of, 100, 198; Iscariot,
199, 200
Labriolle, Pierre de, xxiii
Law of God, 159, 191
Lazarus, 144
le Nourry, N., xxiii
Leo, the Great, 217
Levites, 6, 7, 270, 272
Libanus, 19, 26
Liberius, Pope, vii, viii, xv, xvi
life, eternal, 23, 89; Fountain of,
91 ff., 119
Light, the, 23, 86, 89
Lord, 14 ff., 36, 39 ff., 45, 56,
80; of power, 190, 196, 212
Lord Jesus, 12 ff., 15 f., 26, 36,
40, 93 f., 116
Loughlin, J. F., xxiii
Lucifer, Bishop of Cagliari, xvi
Luke, 154
Lyons, city of, xviii
Macedonians, 31
Macedonius, 31
magisterium, of the faith, 180
Magnentius, Emperor of West,
xv
335
Majesty, Divine, 182
Manes, 108 n., 221 n.
Manichaean, 228
Manichaeus, 108 n., 108, 221 n.,
221
manna, 21 f., 23
Mara, fountain of, 283
Marcellina, vii, viii, xv
Marcianople, xvii
Marcion, 221 n.
Marcionite, 221
Mark, 154
Marra, 10
marriage, x
Martin, Saint, Bishop of Tours,
xvi
martyrology, Roman, xi
Mary, 66, 110, 179, 181, 257
Maximus, xiii, xviii f.
Maximus the Cynic, xvii
Medianites, 88
Melchisedeck, 22, 300, 301, 306,
309
Meletius, of Antioch, xviii
Migne, J., xxiii
Milan, xi, xii; See of, xix, xxi
mind, 81
ministers, 149
Modalism, 221 n., 222 n.
Monarchianism, 221 n., 222
Moses, 9, 10, 17, 21, 97, 159, 162,
168, 170, 189, 191, 229, 276,
283, 300, 303, 310
music, xiii f.
mysteria, (mysteries) , 6, 15, 26,
110
mystery, in the Gospel, 6, 100; of
the Incarnation, 164
Naaman, a Syrian, 10, 272, 273,
281
Nagl, Maria Assunta, xxiii
name, 83
nature, corporeal, 78
Nazarene, in the Law, 101, 102
Nazarius, Saint, xxi
Nectarius, Bishop of Constanti-
nople, xviii f.
New Testament, 9
Nicea, Council of, 239, 248
Nicodemus, 175
Noe, 13
Novatianism, 222 n.
Novatus, 222 n., 222
Nun, 39
obedience, 17
oil, 21; of gladness, 72 f.
ointment, of Christ, 72
oneness, of will, 142, 144, 151; of
power, 164
'oppressed, defense of, x
Origen, ix
oucuoc, 256, 260
Ozias, King, 210
Palanque, Jean Remy, xxiii, 265
Palladius, heretic, xviii, 218, 249
n.
336
Paraclete, the Spirit of Truth,
56 f., 84 ff., 106
passage, 233
passion, the Lord's, 37, 76, 99,
100, 199, 223, 232, 236
Patriarchs, 5, 144
Paul, Apostle, 15, 22, 50 ff., 131,
134, 148, 151, 152, 213, 297,
309, 317, 322
Paul, born at Samosata, Bishop
of Antioch, 222 n., 222
Paulinus, St. Ambrose's bio-
grapher, vii, ix, 217, 218
Paulinus, Bishop of Nola, xxi f.
peace, 81
Peter, Apostle, 15; Epistle of, 28,
40, 42, 57, 131, 132, 133, 134,
148, 152, 172, 198, 229, 231,
250,251,286,298, 319
Peter, Bishop of Alexandria,
xvii f., 42 n.
Pharisees, 285
Philo, ix
Photinian, 137
Photinus, xv, 94, 200
Pneumatomachi, 222 n.
Portiana, Basilica, xi
Portius, Basilica of, xi
Powers, 58, 65; power, 100, 104,
118, 130; fullness of, 189, 255
Prefect's Judicial Committee,
viii
Pretorian, Prefect of the Gauls,
vii
Principalities, 255
Priscillian, and his followers,
xviii
Probus, Sextus Petronius, viii
proof of the faith, 180
prophecy, 147
Prophet, 8, 11, 27, 43, 44, 55, 57;
prophets, 87, Hi 144, 149,
154, 155, 156, 166, 181, 197,
202, 204, 205, 208, 211, 237
Protasius, Saint, xiv, xix
Prudentius, the Christian Vergil,
xv
Psalm, 22, 312; Psalms of David,
327
quail, 21
Ratti, A., xxiii
raven, 9
Rebecca, 95
Red Sea, 28 f.
Redemption, 9, 37, 76
regeneration, spiritual, 118, 119
Resurrection, 16 f.
Roman Forum, xviii
Roman Synod, xx
Rome, xii; famine in, xviii, 42
Romestin, H. de, xxiii
Rufinus, Vulcatius, viii, xxi f.,
32
rust, 93
Sabellians, 85 n., 143 n., 146, 195,
221
337
Sabellius, founder of Monarchi-
anrsm, 221 n.
Sabinus, xx
sacraments, grace of, 6; of the
Church, 21, 22, 27, 43, 100,
265 ff.
saints, 89
Saint Peter, Basilica of, vii
salvation, 75
Samaria, 247
Samaritan woman, 94
Samson, 98, 100, 101, 102
sanctification, 163
Sant'Ambrogio, Church of, xiv
Sarah, 168
Satyrus (see Uranius) , viii, ix,
xvi f.
scorpions, 42
Scriptures, 14,38,46,65,89, 115,
116, 119, 125, 130, 132, 147,
149, 153, 157, 168, 171, 173,
174, 179, 190, 194, 202, 239,
249, 250, 255, 277, 285
searcher, 140
Secundianus, heretic, xviii
Seraph, 76
Seraphim, 193, 210, 211
serpent, 42; brazen, 170
services, 43
shadow, 23
Simon Peter, 16, 229
Simplicianus, xxi
sin, 75, 77
Siricius, xviii, xx
Sirmium, viii, xv, xvii
Socrates, Ecclesiastical History,
xxii, 32 n.
Solomon, 16, 165, 166, 196, 213,
262
Sons of Thunder, 115
Soteris, vii
Sozomen, Ecclesiastical History,
xxii, 32 n.
Spirit, Divine, 36, 39; of God,
159
Spirit, Holy, 14 ff., 27, 43 n.,
44 ff.
Spiritus, 112 n.
substance, 103, 126
Sulpicius Severus, xxii
Symmachus, Prefect of Rome,
xii, xviii
synagogue, 21
tablets of stone, 159
teachers, 149, 150
Testament, Old, 55
Tharsis, 102
Theodoret, Ecclesiastical His-
tory, xxii
Theodorus, xvi
Theodosius, xii ff., xix f.
Therasia, wife of Paulinus, xxi
Thessalonica, xiii, xvii, xx
Thompson and Srawley, xv, xxiii
Thrones, 109, 255
thunders, 113
Ticinum, xxi
Trent, church at, xix
Treves, vii, xiii, xv, xviii
338
Trier, vii
Trinity, The, 31, 50, 62, 85, 120,
130, 132, 145, 149, 155, 161,
170, 187, 189, 193, 194, 223,
249, 275, 277, 284, 320
truth, 23, 179
Unity of the Name, 74, 83; Di-
vine Unity, 89; of the God-
head, 158, 159, 161, 173, 174
Uranius Satyrus, vii, xi
Ursatius, 174
Ursinus, xvi
Valens, xvi f., 42 n., 174
Valentinian I, xii, xvi
Valentinian II, child emperor,
xi, xii ff., xvi, xviii f.
Valentinus, 221 n., 222, 228
Vercellas, xxi
Vergil, Georgics, 27 n., 109 n.,
298 n.
vessel of election, 148
victory, status of, xviii
Virgin Mary, 9, 13, 22, 25, 28,
55, 74, 109, 110, 181, 199, 203,
213, 221, 228, 231, 232, 238,
239, 242, 257 n., 303
virginity, x
Vitalis, xxi
weakness, of the Holy Spirit, 143
widowhood, x
wisdom, 71, 147, 202, 235, 260
woman, position of, x
wood of the cross, 65
Word, 66, 159, 197, 225, 232, 236,
237, 238, 2.41
Worker, 78
Zacharias, the prophet, 18, 261
Zaragossa, Council of, xvii
339
INDEX
OF HOLY SCRIPTURE
(BOOKS OF THE OLD TESTAMENT)
Genesis, 8 n., 22
79 n., 95 n., 97
119 n., 131 n.,
183 n., 191 n.,
220 n., 258 n.,
286 n., 290 n,
318 n., 319 n.
Exodus, 9 n., 10
24 n., 84 n.,
159 n., 161 n.,
171 n., 175 n.,
283 n., 291 n.,
302 n., 303 n.
Leviticus, 62 n.,
316 n.
Numbers, 36 n.,
171 n., 297 n.
n., 41 n., 42 n., Deuteronomy, 38 n., 87 n., 180
n., 98 n., 107 n., n,. 191 n., 201 n., 204 n., 242
149 n., 168 n., n.
198 n., 200 n., Josue, 24 n., 39 n., 280 n.
276 n., 285 n., Judges, 15 n., 35 n., 36 n., 37 n.,
300 n.. 302 n., 39 n., 98 n., 99 n., 100 n., 101
n., 103 n.
n., 17 n., 21 n., 3 Kings, 15 n., 25 n., 42 n., 126
87 n., 158 n., n., 282 n., 315 n.
162 n., 164 n., 4 Kings, 10 n., 12 n., 42 n., 272
273 n., 276 n., n., 273 n., 282 n., 303 n.
297 n., 300 n., 1 Paralipomenon, 300 n.
Job, 111 n., 115n., 119n., 165 n.,
185 n., 259 n., 203 n., 206 n., 234 n., 235 n.
Psalms, 8 n., 14 n., 16 n., 18 n.,
168 n., 170 n., 20 n., 21 n., 22 n., 25 n., 27 n.,
28 n., 38 n., 41 n., 43 n., 44 n.,
340
53 n., 59 n., 60 n., 64 n, 65 n.,
74 n., 79 n., 86 n., 88 n., 89 n.,
90 n., 91 n., 94 n., 104 n.,
107 n., 108 n., 109 n., 113 n.,
120 n., 122 n., 125 n., 128 n.,
131 n., 133 n., 134 n., 135 n.,
143 n., 149 n., 164 n., 165 n.,
170 n., 172 n., 179 n., 180 n.,
182 n., 184 n., 185 n., 188 n.,
191 n., 192 n., 196 n., 197 n.,
203 n, 206 n., 209 n., 211 n.,
214 n., 220 n., 230 n., 232 n.,
233 n., 235 n., 246 n., 261 n.,
289 n., 290 n., 293 n., 298 n.,
299 n., 301 n., 302 n., 313 n.,
315 n., 317 n., 323 n., 324 n.,
327 n., 328 n.
Proverbs, 5 n., 93 n., 113 n., 116
n., 117 n., 183 n., 197 n., 325
n.
Ecclesiastes, 289 n.
Canticle of Canticles, 3 n., 16 n.,
17 n., 18 n., 19 n., 20 n., 26 n.,
27 n., 70 n., 101 n., 102 n.,
110 n. 135 n., 223 n., 298 n.,
311 n., 312 n., 313 n., 320 n.
Wisdom, 66 n., 78 n., 166 n.,
178 n., 199 n., 202 n., 213 n.,
235 n., 262 n.
Ecclesiasticus, 16 n., 78 n., Ill n.
Isaias, 17 n., 18 n., 20 n., 37 n.,
38 n., 59 n., 67 n., 68 n., 75 n.,
76 n., 77 n., 86 n., 87 n., 91 n.,
92 n., 93 n., 104 n., 110 n.,
123 n., 127 n., 129 n., 138 n.,
153 n., 181 n., 193 n., 200 n.,
210 n., 212 n., 236 n., 239 n.,
244 n., 247 n., 281 n., 293 n.,
323 n., 326 n.
Jeremias, 13 n., 38 n., 66
135 n, 140 n., 159 n.
Lamentations, 27 n., 74 n.
Ezechiel, 89 n., 169 n., 207
211 n.
Daniel, 167 n., 168 n.
Osee, 131 n.
Joel, 43 n., 66 n., 69 n., 104 n.,
242 n.
Amos, 113 n., 114 n., 116 n.,
261 n.
Nahum, 11 n.
Zacharias, 18 n., 76 n., 81 n.,
115n., 137 n.
Malachias, 7 n., 240 n., 271 n.
n.,
n.,
(BOOKS OF THE NEW TESTAMENT)
St. Matthew, 12 n., 14 n., 15 n.,
17 n., 26 n., 28 n., 38 n., 39 n.,
47 n., 49 n., 59 n., 60 n., 61 n.,
64 n., 75 n., 80 n., 82 n., 83 n.,
93 n., 98 n., 101 n., 102 n.,
103 n., 105 n., 109 n., Ill n.,
112 n., 116 n., 121 n., 129 n.,
134 n., 136 n., 138 n., 139 n.,
140 n., 142 n., 158 n., 166 n.,
169 n., 176 n., 180 n., 184 n.,
341
190 n., 191 n., 196 n., 198 n., 115 n., 117 n., 118 n., 122 n.,
199 n., 200 n., 201 n., 206 n., 123 n., 129 n., 132 n., 136 n.,
207 n., 208 n., 209 n., 228 n., 137 n., 141 n., 143 n., 144 n.,
229 n., 230 n., 231 n., 233 n., 148 n., 154 n., 155 n., 156 n.,
235 n., 236 n., 237 n., 241 n., 157 n., 160 n., 165 n, 174 n.,
243 n., 259 n., 271 n., 274 n., 175 n., 176 n., 177 n., 178 n.,
282 n., 283 n., 287 n., 291 n., 179 n., 182 n., 185 n., 188 n.,
294 n., 299 n., 305 n., 306 n., 190 n., 192 n., 194 n., 196 n.,
314 n., 315 n., 317 n., 322 n., 197 n., 199 n., 202 n., 205 n.,
323 n., 324 n., 325 n., 326 n. 206 n., 207 n., 208 n., 209 n.,
St. Mark, 6 n., 26 n., 116 n., 136 212 n., 213 n., 214 n., 220 n.,
n., 150 n., 203 n., 269 n., 274 224 n., 227 n., 229 n., 234 n.,
n., 280 n., 294 n., 305 n., 316 236 n., 237 n., 241 n., 244 n.,
n., 326 n. 245 n., 251 n., 255 n., 260 n.,
St. Luke, 9 n., 14 n., 26 n., 36 n., 275 n., 280 n., 281 n., 286 n.,
39 n,, 42 n., 49 n., 59 n., 66 n., 291 n., 292 n., 293 n., 294 n.,
73 n., 76 n., 86 n., 104 n., 301 n., 305 n., 310 n., 312 n.,
105 n., 109 n., 110 n., 115 n. t 316 n., 319 n., 320 n.
129 n., 146 n., 153 n., 154 n., The Acts of the Apostles, 49 n.,
155 n., 158 n., 165 n., 181 n., 50 n, 51 n., 64 n., 66 n., 68 n.,
188 n., 199 n., 200 n., 201 n., 72 n., 81 n., 84 n., 88 n., 104 n.,
224 n., 227 n., 233 n., 235 n., 105 n., 131 n., 132 n., 133 n.,
239 n., 242 n., 245 n., 246 n., 134 n., 147 n., 148 n., 150 n.,
247 n., 271 n., 274 n., 285 n., 151 n., 152 n., 172 n., 176 n.,
294 n., 299 n., 305 n., 314 n., 210 n., 213 n., 224 n, 284 n.,
316 n. 287 n., 289 n., 290 n.
St. John, 8 n., 9 n., 11 n., 12 n.,
13 n., 14 n., 16 n., 17 n., 23 n., The Epistles
37 n., 40 n., 41 n., 45 n., 46 n.,
48 n., 49 n., 52 n., 53 n., 61 n., St. Paul to the Romans, 7 n.,
67 n., 69 n., 71 n., 74 n., 77 n., 11 n., 12 n., 48 n., 51 n., 60 n.,
78 n., 79 n., 81 n., 82 n., 83 n., 68 n., 70 n., 71 n., 80 n., 82 n.,
84 n., 85 n., 86 n., 90 n., 91 n., 94 n., 100 n,, 107 n., Ill n.,
92 n., 94 n., 98 n., 99 n., 102 n., 116 n., 123 n., 124 n., 125 n.,
105 n., 106 n., 107 n., Ill n., 127 n., 129 n., 130 n., 155 n.,
342
158 n., 172 n., 177 n, 178 n.,
179 n., 201 n., 203 n., 206 n.,
207 n., 209 n., 222 n., 239 n.,
244 n., 246 n., 286 n., 287 n.,
290 n., 306 n., 317 n., 324
1 Corinthians, 9 n., 11 n., 21 n.,
23 n., 26 n., 27 n., 36 n., 43 n.,
45 n., 46 n., 47 n., 51 n., 52 n.,
60 n., 80 n., 83 n., 103 n.,
Ill n., 1.19 n., 121 n., 122 n.,
123 n., 126 n., 129 n., 130 n.,
138 n., 139 n., 141 n., 142 n.,
145 n., 146 n., 147 n., 149 n.,
150 n., 155 n., 160 n., 162 n,,
163 n., 166 n, 170 n., 172 n.,
178 n., 181 n., 183 n., 185 n.,
197 n., 205 n., 206 n., 213 n.,
214 n., 220 n., 237 n., 248 n.,
250 n., 275 n., 280 n., 281 n.,
284 n., 293 n., 299 n., 301 n.,
304 n., 306 n, 310 n., 314 n,,
321 n., 322 n.
2 Corinthians, 7 n., 20 n., 47 n.,
63 n., 73 n., 75 n., 81 n., 82 n.,
103 n., 107 n., 121 n., 122 n.,
124 n., 159 n., 172 n., 184 n.,
186 n., 189 n., 197 n., 235 n.,
242 n., 248 n., 270 n., 298 n.,
303 n., 320 n., 324 n.
Galatians, 60 n., 81 n., 82 n.,
116 n., 118 n., 122 n., 129 n.,
148 n., 156 n., 239 n., 242 n.,
250 n., 251 n., 287 n., 315 n.
Ephesians, 49 n., 61 n., 68 n.,
81 n., 88 n., 117 n., 119 n.,
128 n., 130 n., 163 n., 169 n.,
176 n., 213 n., 247 n., 253 n.,
279 n., 293 n., 314 n., 315 n.,
318 n.
Philippians, 14 n., 69 n., 112 n.,
123 n., 134 n., 180 n., 198 n.,
204 n., 207 n.
Colossians, 53 n., 67 n., 124 n.,
129 n., 144 n., 161 n., 183 n.,
286 n., 290 n., 316 n., 318 n,
1 Thessalonians, 157 n., 163 n,,
187 n.
2 Thessalonians, 168 n., 188 n.
1 Timothy, 130 n., 302 n., 303 n.,
322 n., 324 n., 325 n., 326 n.
2 Timothy, 125 n., 191 n., 193 n.,
210 n,, 239 n.
Titus, 133 n., 206 n., 315
To the Hebrews, 22 n., 51 n.,
52 n., 72 n., 86 n., 140 n.,
144 n., 146 n., 171 n., 180 n.,
204 n., 240 n., 250 n., 257 n.,
259 n., 280 n, 285 n,, 297 n.,
298 n., 300 n., 301 n., 309 n.,
319 n.
The Epistle of St. James, 315 n.
1 St. Peter, 16 n., 28 n., 75 n.,
202 n., 236 n., 239 n., 274 n.,
298 n., 299 n., 326 n.
2 St. Peter, 64 n, 250 n,, 251 n.
1 St. John, 63 n., 71 n., 82 n.,
85 n., 86 n., 89 n., 103 n.
Apocalypse of St. John the
Apostle, 92 n., 169 n., 208 n.,
299 n., 309 n.
343
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