De sancto spiritu
The Mission of the Holy Spirit
The chapter introduces the eightfold consideration of the Holy Spirit's mission, emphasizing the unity of the Trinity and the Spirit's role in our redemption.
On this day, as the sacred history of the Acts of the Apostles testifies, the Holy Spirit was sent upon the apostles in tongues of fire. Regarding His mission or coming: there are eight things to consider: first, by whom He was sent; second, in how many ways He is sent or has been sent; third, at what time He was sent; fourth, how often He was sent; fifth, in what manner He was sent; sixth, to whom He was sent; seventh, for what reason He was sent; and eighth, by what means He was sent. Regarding the first point—by whom He was sent—it should be noted that the Father sent the Spirit, the Son sent the Spirit, and the Holy Spirit gave and sent Himself. On the first point, John 14 says: 'But the Paraclete, the Holy Spirit, whom the Father will send in my name,' etc. On the second point, John: 16: 'But if I go, I will send him to you.' For in these lower things, a mission is compared to the one sending it under a threefold relationship: namely, as to one who gives existence, and thus a ray is sent from the sun; as to one who gives power, and thus a dart is sent by a thrower; and as to one who gives jurisdiction or authority, and thus a messenger is sent by a superior. The mission of the Holy Spirit can be understood in this threefold way. He is sent by the Father and the Son, as if receiving his being, his power, and his authority for his work from them. The Holy Spirit also gives and sends himself, which seems to be implied in the Gospel of John. In chapter 16, when it is said: 'But when that Spirit of truth comes,' and so on. As Pope Leo says in his sermon on Pentecost: 'The blessed Trinity, the unchangeable Godhead, is one in substance...' '...seen in work, sharing in will, equal in omnipotence, and equal in glory.' Yet the mercy of the Trinity divided the work of our redemption among themselves, so that the Father might show favor, the Son might make atonement, and the Holy Spirit might set us on fire. Because the Holy Spirit is God, it is correct to say that he gives himself. In his book On the Holy Spirit, Ambrose demonstrates that the Holy Spirit is God, stating: 'The glory of His divinity is proven by these four things.' For He is known to be God either because He is without sin, or because He forgives sins, or because He is not a creature but the Creator, or because He does not worship but is worshipped. This shows how the blessed Trinity has given Itself to us entirely; for the Father gave us everything He had, because, as Augustine says, He sent us His Son as the price of our redemption, and the Holy Spirit. in the privilege of our ? !) of adoption, and He reserves Himself entirely as an inheritance of adoption. Similarly, the Son gave Himself to us entirely, because, as Bernard says, He is the Shepherd, He is the pasture, He is the redemption; for He gave us His soul as the price, His blood as drink, His flesh as food, and His divinity as our reward. Similarly, the Holy Spirit has given and continues to give all His gifts to us entirely, because as it is said in I. Heart. 1 Corinthians 12: To one is given the message of knowledge through the Holy Spirit, to another the message of wisdom by that same Spirit, and to another faith by that same Spirit. Pope Leo says: The Holy Spirit is the inspirer of faith, the teacher of knowledge, the fountain of love, the seal of chastity, and the cause of all salvation.
Visible and Invisible Signs
The Spirit is sent invisibly into the heart and visibly through signs like the dove, cloud, breath, fire, and tongue.
Regarding the second point—in how many ways He is or has been sent—it should be noted that the Holy Spirit is sent in two ways: visibly and invisibly. He is sent invisibly when He glides into holy minds, and visibly when He is manifested through some visible sign. Concerning the invisible mission, it is said in John: 3: The Spirit blows where He wishes, and you hear His voice, but you don't know where He comes from or where He goes. And no wonder, for as Bernard says regarding the invisible Word: He did not enter through the eyes, because He is not colored; nor through the ears, because He did not sound; nor through the nostrils, because He does not mix with the air, but with the mind—He does not infect the air, but makes it; nor indeed through the throat, because He is not chewed or swallowed; nor through the touch of the body, because He is not something palpable. Do you ask, then, since His ways are so unsearchable, how I know He is present? Indeed, I understood His presence through the fear in my heart; I noticed the power of His virtue through the fleeing of my vices; I marveled at the depth of His wisdom through the examination or rebuke of my own eyes; I experienced the goodness of His gentleness through whatever small improvement I made in my own ways; I perceived, in some way, the beauty of His splendor through the reformation and renewal of the spirit of my mind; and through the contact of all these things, I stood in awe of the magnitude of His greatness. So says Bernard. A visible mission, however, occurs when He is shown through some visible sign. It should be noted that the Holy Spirit has been shown in five visible forms. First, in the form of a dove over Christ at His baptism; Luke says: the Holy Spirit descended in bodily form like a dove upon Him.✦ Second, in the form of a bright cloud over Christ at His transfiguration, according to Matthew.✦ Chapter 17: While he was still speaking, behold, a bright cloud overshadowed them.✦ The Gloss says of this: just as the baptism was for the Lord, so too was the glorification. The Holy Spirit reveals the mystery of the Holy Trinity there in the dove, and here in the bright cloud. Third, in the form of breath, as in John. 20: He breathed on them. And He said to them, "Receive the Holy Spirit," and so on. Fourth, in the form of fire. Fifth, in the form of a tongue. And He appeared today in this twofold form. However, He was shown in this fivefold form so that it might be understood that He works the properties of these things in the hearts into which He descends. He first appeared in the form of a dove. The dove moans instead of singing, lacks gall, and dwells in the crevices of the rock. In this way, the Holy Spirit makes those He fills moan for their sins, as Isaiah says. 59: We will all roar like bears, and like doves we will moan as we meditate. Corinthians. 8: The Spirit Himself intercedes for us with unspoken groanings; that is, He causes us, as we pray and groan, to be free from the gall of bitterness. Wisdom. 12: Oh, how good and sweet, Lord, is Your Spirit in us. Item: the same. 7: He is called sweet, kind, and humane because He makes us sweet, kind, and humane: sweet in our speech, kind in our heart, and humane in our actions. Third, to dwell in the clefts of the rock—that is, in the wounds of Christ. Song of Songs. 2: Arise, my love, my beautiful one, and come, my dove. Gloss: cherishing my little ones for me through the infusion of the Holy Spirit; in the clefts of the rock, Gloss: in the wounds of Christ. Tremor. Lastly. The spirit of our mouth is Christ the Lord, who was captured in our sins; to Him we said, 'In your shadow we will live among the nations,' as if to say: the Holy Spirit, who is of our mouth—for our mouth is Christ the Lord, because He is our mouth and our flesh—makes us say to Christ, 'In your shadow,' that is, in your passion, in which Christ was darkened and despised, we will live through constant remembrance. Secondly, He was revealed in the form of a cloud. A cloud is lifted from the earth, provides relief, and generates rain: so the Holy Spirit lifts those He fills away from the earth through the contempt of earthly things. Ezekiel. 8: 'The spirit lifted me up between heaven and earth,' and so on. Also Ezekiel. 1: 'Wherever the spirit went, the spirit also went, and the wheels were lifted up together, following it; for the spirit of life was in the wheels.' Also Gregory: 'Once the Spirit is tasted, all flesh becomes insipid.'
The Fruits of the Spirit
The Spirit acts as water, breath, and fire to refresh, regenerate, and purify the soul.
Second, he provides refreshment against the incentives of vice; this is why it was said to Mary: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you," meaning he will refresh you from every heat of vice. For this reason, the Holy Spirit is also called water, which has a regenerative power. John. 7: "Out of his heart will flow rivers of living water." He said this, however, about the Holy Spirit, whom those who believed in him were about to receive. Third, he generates a rain of tears. Psalm. "He blew his spirit, and the waters flowed," that is, the waters of tears. Third, he is shown in the form of a breath. A breath is mobile, warm, gentle, and necessary for breathing; so the Holy Spirit is mobile—that is, swift to spread Himself—for He is more mobile than all other mobile things. A commentary on the verse, 'Suddenly there came a sound from heaven as of a rushing mighty wind,' etc., says: 'The grace of the Holy Spirit knows no slow delays.' Secondly, He is warm, for the purpose of inflaming. Luke 12: 'I have come to cast fire upon the earth, and what do I desire, but that it be kindled?' Therefore, He is also compared to the south wind, which is warm. Song of Songs 4: 'Awake, north wind; and come, south wind; blow upon my garden, and let its spices flow out.' Third, it is gentle for soothing; and so, to convey its gentleness, it is called by the name of anointing, as is clear in the canonical letter of John. I. c. I: His anointing teaches you about everything. By the name of dew. Hence the Church sings: and may He make fruitful the inner parts by the sprinkling of His dew, etc. By the name of a gentle breeze. III. Kings. 19: And after the fire, a whisper of a gentle breeze, and the Lord was there. Fourth, He is necessary for breathing. Breath is so necessary that if it were taken away for even an hour, a person would die immediately. The same must be understood regarding the Holy Spirit. Hence the Psalm: You take away their breath, and they perish and return to their dust. Send forth Your Spirit and they will be created, and You will renew the face of the earth, and so on. Also John. VI: It is the spirit that gives life, and so on. Fourth, the Holy Spirit appeared in the form of fire. Fifth, in the form of tongues, according to that: divided tongues as of fire appeared to them, and it sat upon each one of them, etc. Why He appeared in a double form on this day will be explained below.
The Fiftieth Day and the Jubilee
The timing of Pentecost signifies the perfection of the law, eternal reward, and the spiritual jubilee of forgiveness.
Regarding the third point—the time when He was sent—it should be noted that He was sent on the fiftieth day after Easter. He was sent on the fiftieth day, however, so that it might be understood that the perfection of the law, eternal reward, and the forgiveness of sins come from the Holy Spirit. As for the perfection of the law: according to the Gloss, the law was given in fire on the fiftieth day after the day the lamb was sacrificed. In the New Testament, the Spirit also descended in fire on the fiftieth day after Christ’s Easter—the law on Mount Sinai, the Spirit on Mount Zion; the law in the place of a high mountain, the Spirit given in the upper room. This implies that the Holy Spirit Himself is the perfection of the whole law, because the fullness of the law is love. Second, eternal reward: the Gloss says that just as the forty days during which He lived with the disciples after the resurrection signify the present Church, so the fiftieth day, on which the Holy Spirit is given, expresses the denarius of eternal reward. Third, the forgiveness of sins; hence the Gloss in the same place: this is why in the fiftieth year an indulgence was granted in the jubilee, and through the Holy Spirit sins are forgiven; and it follows in the Gloss: in a spiritual jubilee, the guilty are released, debts are forgiven, exiles are called back to their homeland, lost inheritance is restored, and servants—that is, people sold into sin—are freed from the yoke of slavery. So much for the Gloss. Those guilty of death are released and set free, as it says in Romans 8: 'The law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.' The debts of sins are forgiven, because love covers a multitude of sins. Exiles are called back to their homeland, as the Psalm says. 'Your good spirit will lead me into the right land.' Lost inheritance is restored, as in Romans. Romans 8: 'The Spirit himself bears witness with our spirit that we are children of God.' If, however, we are children, then we are heirs. Servants are set free from sin, II. Heart. IV: Where the Spirit of the Lord is, there is freedom.
The Strengthening of the Apostles
The Spirit was given to the apostles to empower them for miracles, forgiveness, and courageous preaching.
Regarding the fourth point—how often the Spirit was sent to the apostles—it should be known that, according to the Gloss, He was given to them on three occasions: before the Passion, after the Resurrection, and after the Ascension. First, to perform miracles; second, to forgive sins; third, to confirm them. Hearts. First, because He sent them to preach and gave them power over all demons and to heal the sick. For these miracles are performed through the Holy Spirit, according to what is said in Matthew. XII: If, however, I cast out demons by the Spirit of God, and so on. It doesn't follow, however, that everyone who has the Holy Spirit performs miracles. As Gregory says, miracles don't make a person holy, but rather reveal it. Nor does everyone who performs miracles have the Holy Spirit, since even the wicked claim to have performed them, saying, 'Lord, did we not prophesy in your name?' and so on. For God performs miracles by His authority, angels by the humility of the matter, demons by the natural powers inherent in things, magicians by secret pacts with demons, good Christians by public justice, and wicked Christians by the signs of public justice. Secondly, He gave them the Holy Spirit when He breathed on them, saying, 'Receive the Holy Spirit; whose sins you forgive,' and so on. Yet no one can forgive sin regarding the stain that is in the soul, or the guilt—that is, the obligation to eternal punishment—or the offense against God, all of which are forgiven only through the infusion of grace and the virtue of contrition. A priest is said to absolve, however, partly because he signifies that one has been absolved from guilt, partly because he commutes purgatorial punishment into temporal punishment, and partly because he relaxes a portion of that temporal punishment. Thirdly, He gave it to them on this day, when their hearts were so strengthened that they feared no torments. Psalm. The breath of His mouth is their entire power. Augustine says: The grace of the Holy Spirit is such that if it finds sadness, it dissolves it; if it finds harmful desire, it consumes it; if it finds fear, it casts it away. Pope Leo says: The Holy Spirit was expected by the apostles, not so that He would begin to be the inhabitant of the saints for the first time, but so that He might kindle the hearts consecrated to Him more fervently and flood them more abundantly, multiplying His gifts, not initiating them; He is not new in His work, because He is richer in His generosity. Regarding the fifth point—how He was sent—it should be noted that He was sent with a sound, in tongues of fire, and the tongues themselves appeared sitting. The sound was sudden, heavenly, vehement, and filling: sudden, because the Holy Spirit knows no slow efforts; heavenly, because He makes things heavenly; vehement, because He brings about filial fear, or because He takes away eternal woe (where 'vehement' is like 'woe-taking'), or because He carries the mind away from all carnal love (where 'vehement' is like 'carrying the mind'). He was also filling, because the Holy Spirit filled all the apostles, whence they were all filled, etc. There is a threefold sign of the fullness that was in the apostles: the first is not to resonate, as is clear in a jar, which does not resonate when it is full; Job. VI: Does the ox low when the manger is full? As if to say: when the manger of the heart has the fullness of grace, it has no place for the lowing of impatience. The apostles had this sign, because they didn't resonate through impatience in tribulations; rather, they went away rejoicing from the presence of the council, etc. The second sign is receiving nothing more, or having reached full satisfaction. For when a vessel is full of some liquid, it cannot take in anything else; similarly, a person who is full does not crave anything more. In the same way, the saints, who possess the fullness of grace, cannot receive any other liquid of earthly love (Isaiah). I: 'I am full, and therefore the burnt offerings, etc.' Likewise, those who have tasted heavenly sweetness don't thirst for earthly pleasure. Augustine says: 'Whoever has drunk from the river of paradise—where a single drop is greater than the ocean—finds that the thirst of this world is extinguished in him.' The apostles had this sign, for they wished to possess nothing of their own, but to share everything in common. The third sign is overflowing, as is evident in an overflowing river (Ecclesiastes). XXIV: He who fills wisdom like the Pishon. Literally, it's the nature of that river to flow out and irrigate the surrounding land. So the apostles began to flow out, as they started speaking in various languages. As the Gloss says: behold the sign of fullness; a full vessel overflows, fire in the bosom cannot be hidden, and they began once again to irrigate the surrounding areas. From this, Peter immediately began to preach and converted three thousand.
The Nature of Divine Love
The fire and tongues of Pentecost signify the fiery law of love and the necessity of the Spirit for preachers.
Secondly, He was sent in tongues of fire, regarding which three things are to be observed: first, why they were together in tongues of fire; second, why in fire rather than another element; third, why in the tongue rather than another member. Regarding the first, it should be known that He appeared in tongues of fire in a threefold way: first, so they might bring forth fiery words; second, so they might preach a fiery law, namely the law of love. Concerning these two, Bernard says: the Holy Spirit came in tongues of fire, so that in the tongues of all nations they might speak fiery words and preach the fiery law of the fiery tongue. Third, so they might recognize that the Holy Spirit, who is fire, was speaking through them, and so they wouldn't lose heart, wouldn't attribute the conversion of others to themselves, and so that everyone might hear their words as if they were God's. Regarding the second, it should be known that He was sent in the form of fire for a manifold reason. The first is taken from His sevenfold grace: for the Spirit, in the manner of fire, humbles the high through the gift of fear, softens the hard through the gift of piety, illuminates the dark through knowledge, restrains the fluid through counsel, strengthens the soft through fortitude, clarifies metals by removing rust through the gift of understanding, and tends upward through the gift of wisdom. The second is taken from His dignity and excellence; for fire excels all elements in form, order, and power. In appearance, because of the beauty of light; in order, because of the sublimity of position; in power, because of the vigor of action—the Holy Spirit surpasses all things in these ways. Because of the first, the Holy Spirit is called 'undefiled'; because of the second, because He takes in all intelligible spirits; because of the third, possessing all power, Wisdom. VII. The third point is taken from His manifold efficacy. Rabanus explains this by saying that fire has four natures: it burns, it purges, it warms, and it illuminates. Similarly, the Spirit burns away sins, purges hearts, shakes off lukewarmness, and illuminates ignorance. This is Rabanus: 'It burns away sins,' whence Zechariah. 13: 'I will burn them through fire, just as silver is burned.'✦ The prophet also sought to be burned by this fire, saying: "Burn my kidneys," and so on. He purges the heart, Isaiah. Chapter 4: If He has washed away the blood of Jerusalem from its midst by a spirit of judgment and a spirit of burning. He shakes off lukewarmness, which is why it is said of those whom the Holy Spirit fills, in Romans. Chapter 12: 'fervent in spirit,' and so on. Gregory says: The Holy Spirit appeared in fire because He shakes the chill of sluggishness from every heart He fills, and He ignites it with the longing for His eternity. He illuminates ignorance, Wisdom. Chapter 9: But who will know Your counsel unless You give wisdom and send Your Holy Spirit from on high? And so on. Corinthians. II: But God has revealed it to us through the Holy Spirit. The fourth point comes from the nature of love itself. Love is represented by fire for three reasons. First, because fire is always in motion; likewise, the love of the Holy Spirit always moves those it fills toward good works. That is why Gregory says: The love of God is never idle. For it does great things if it exists; but if it neglects to act, it is not love. Second, because among the elements, fire is the most formal; it has little of matter and much of form. So the love of the Holy Spirit causes those it fills to have little love for earthly things and much love for heavenly and spiritual things, so that they no longer love carnal things in a carnal way, but rather love spiritual things spiritually. Bernard distinguishes four ways of loving: loving the flesh carnally, the spirit carnally, the flesh spiritually, and the spirit spiritually; thirdly, because fire has the power to incline high things, to reach upward, and to gather and unite fluid things, through these three things a threefold power of love is understood. For love, as Dionysius states in his book On the Divine Names, has a threefold power: an inclining power, an elevating power, and a coordinating power. It is inclining because it inclines the higher to the lower; it is elevating because it elevates the lower to the higher; and it is coordinating because it coordinates equals with their equals. That is what Dionysius says. The Holy Spirit produces this threefold power of love in those He fills, because He inclines them through humility and contempt of self, elevates them into a desire for heavenly things, and coordinates them with one another through a uniformity of character. Regarding the third point, it should be known that He appeared in the tongue rather than in any other member for a threefold reason. For the tongue is a member inflamed by the fire of Gehenna, difficult to control, and useful when it's well-directed. Because the tongue was inflamed by infernal fire, it therefore stood in need of the fire of the Holy Spirit; see James. III: Our tongue is a fire, and so on. Because it is difficult to control, it needs the grace of the Holy Spirit more than other members; James. III: Every nature of beasts, and so on. Because it's very useful when well-governed, it was necessary for it to have the Holy Spirit as its guide. It also appeared in the form of a tongue to signify that it was essential for preachers; it's necessary for them because it makes them speak fervently without fear, which is why it was sent in the form of fire. Bernard says: The Holy Spirit came upon the disciples in tongues of fire so that they might speak fiery words and preach the fiery law of the fiery tongue. Confidently, without timidity, Acts. IV: They were all filled with the Holy Spirit and began to speak the word of God with confidence, and so on.
The Disposition of the Faithful
The Spirit is received by those who are quiet, united, prayerful, and humble, leading to salvation and instruction.
It happens in many ways because listeners have different capacities, which is why it is mentioned in Acts. That is, they began to speak in various languages. It is useful for building up and for benefit, as Isaiah 62 says: The Spirit of the Lord is upon me, because He has anointed me, and so on. Third, the tongues themselves appeared sitting, to signify that it was necessary for those in leadership. It is also necessary for those in leadership and for judges, because it confers authority to forgive sin; John. John 20: Receive the Holy Spirit; whose sins you forgive, and so on. Wisdom for judging, Isaiah 11: I will place my spirit upon him, and he will bring forth judgment to the nations. Gentleness for enduring, Numbers 11: I will give them some of the spirit that is in you, so that the burden of the people may be supported with you. Moses' spirit was one of gentleness, as is clear in the Book of Numbers. Chapter 12: Moses was the most gentle, and so on. An ornament of holiness for instruction; Job. Chapter 26: The spirit of the Lord has adorned the heavens. Regarding the sixth point—as to whom he was sent—it should be noted that he was sent to the disciples, who were clean vessels capable of receiving the Holy Spirit because of seven things present in them. For they were, first of all, quiet in spirit, which is noted in the statement: 'When the days of Pentecost were fulfilled,' that is, the days of rest. For that feast was appointed for rest, Isaiah. Chapter 66: 'Upon whom shall my spirit rest, if not upon the humble?' and so on. Second, they were united in love, which is noted by the fact that it says: they were all together. For they had one heart and one soul. For just as the human spirit does not give life to the members of the body except when it is in the life, so neither does the Holy Spirit. That is, the spiritual members. And just as fire is extinguished when wood is split apart, the Holy Spirit is extinguished by discord among people; therefore, it is sung of the apostles that he found them in agreement through love, and the overflowing divinity of the Godhead enlightened them. Third, the place of secrecy, noted by the fact that it says they were in the same place—specifically, the upper room. These are: I will lead her into the wilderness and speak to her heart. Fourth, they were constant in prayer, which is why it is said: they were persevering with one mind in prayer; and so. We sing of them: it announces that God came while the apostles were praying. Wisdom shows that prayer is necessary for receiving the Holy Spirit. VII: I called upon God. And the spirit of wisdom came into me; also John. XIV: I will ask my Father, and He will give you another Counselor. Fifth, they were endowed with humility, which is noted in the fact that it says they were sitting; the Psalm says: You send forth springs in the valleys, which means You give the grace of the Holy Spirit to the humble, and upon whom my spirit will rest; and sixth, they were joined in peace, which is noted in the fact that they were in Jerusalem, which is interpreted as the vision of peace. But the Lord shows in John that peace is necessary for receiving the Holy Spirit. 20: Where he first offered peace, saying, "Peace be with you," then immediately breathed on them and said, "Receive the Holy Spirit." Seventh, they were raised up in contemplation, noted by the fact that they received the Holy Spirit in the upper room; hence the Gloss says there: "Whoever desires the Holy Spirit, by transcending the dwelling of the flesh, tramples it underfoot through the contemplation of the mind." Regarding the seventh point—namely, why he was sent—it should be noted that he was sent for six reasons, which are mentioned in this authority: "But the Paraclete, the Holy Spirit," etc. First, to comfort the sorrowful, which is noted when he is called the Paraclete, meaning the same as Comforter; Isaiah 61: "The spirit of the Lord is upon me," etc. And it follows, "to provide comfort for those who mourn in Zion." Gregory says: "The Spirit is called the Comforter, who, while preparing the hope of forgiveness for those grieving over their sins, lifts the mind from the affliction of sadness." Second, to bring the dead to life, which is noted when he is called Spirit, for it is the Spirit who gives life. Ezekiel. Dry bones, hear the word of the Lord, and so on. Look, I will send my spirit into you, and you'll live. Third, to sanctify the unclean; this is noted when he is called 'holy,' for just as the Spirit is said to be the one who gives life, so he is called 'holy' because he sanctifies and cleanses. Therefore, 'holy' means the same thing as 'clean.' Psalm. The rushing of the river—that is, the clean and abundant grace of the Holy Spirit—gladdens the city of God, which is the Church of God, and through this river he has sanctified his most high tabernacle. Fourth, to strengthen love among those who are discordant and hateful; this is noted when he is called 'Father,' for he is called Father because he naturally loves us; John. 13: For the Father himself loves us. If the Father, and we as his children, and as brothers to one another, remain in perfect friendship among ourselves. Fifth, for the salvation of the just: this is noted in the passage that says, 'in my name,' which is 'Jesus' and is interpreted as 'salvation.' In the name of Jesus, therefore—which means salvation—the Father sent the Spirit to show that he came to save the nations. Sixth, for the instruction of the ignorant: this is noted in the passage where it says, 'He will teach you everything.' Regarding the eighth point, it should be noted that he is given, or was sent, in the early Church; first, through prayer, as in: 'while the apostles were praying,' etc. And Luke. Luke: 'While Jesus was praying, the Holy Spirit descended,' etc. Second, through the devout and attentive hearing of the Word of God. Acts. 10: While Peter was still speaking, the Holy Spirit fell upon them, and so on. Third, through constant activity, which is noted in the laying on of hands. Acts. 8: Then they laid their hands upon them, and so on. Alternatively, the laying on of hands signifies the absolution that happens in confession.
Read the original Latin
Spiritus sanctus hodierna die, ut sacra actuum testatur hystoria, in apostolos in linguis igneis missus est. Circa cujus missionem sive ad adventum !) octo consideranda sunt: primo, a quo missus est; secundo, quot modis mittitur sive missus est; tertio, quo tempore missus est; quarto, quotiens missus est; quinto, qualiter missus est: sexto, in quos missus est; seplimo, propter quod missus est; octavo, per quod missus est. Circa primum scilicet, a quo missus est, notandum, quod ipsum spiritum pater misit et filius misit et spiritus sanctus se ipsum dedit et misit. De primo Johannes XIV: paracletus autem spiritus sanctus, quem mittet pater in nomine meo etc. De secundo Joh. XVI: si autem abiero, mittam eum ad vos. Missio enim in istis inferioribus habet comparationem ad suum mittentem sub triplici habitudine, scilicet ut ad dantem esse, et sic mittitur radius a sole, ' ut ad dantem virtutem, et sic mittitur jaculum a projectore, ut ad dantem jurisdictionem sive auctoritatem, et sic mittitur nuntius a praeceptore.
Secundum hunc triplicem modum missio potest convenire spiritui sancto. Mittitur enim a patre et filio, tamquam ab iis habens esse et virtutem ct auctoritatem in operando: nihilomi. nus et ipse spiritus sanctus se ipsum dedit et misit, quod videtur insinuari Joh. XVl, cum dicitur: cum autem venerit ille spiritus veritatis etc. Nam sicut dicit Leo papa in sermone de Pentecoste: beata trinitas, incommutabilis Deitas una est in substantia, indi. visa in opere, consors in voluntate, par in omnipotentia, aequalis in gloria. Divisit autem sibi opus nostrae redemtionis misericordia trinitatis, ut pater propitiaretur, filius propitiaret, spiritus sanctus igniret. Quia enim spiritus sanctus Deus est, ideo recte dicitur se ipsum dare.
Hoc autem, quod spiritus sanctus Deus sit, ostendit Ambrosius in libro de spiritu sancto sic dicens: ex quatuor istis manifesta divinitatis ejus gloria comprobatur. Deus enim esse cognoscitur, aut quia sine peccato est, aut quia peccata condonat, aut quia creatura non est, sed creator est, aut quia non adorat, sed adoratur. Et in hoc ostenditur, qualiter beata trinitas se totaliter nobis exhibuit: patér enim omnia, qnae habuit, uobis exhibuit, quia, sicut dicit Augustinus, misit nobis filium suum in pretium nostrae redemtionis, spiritum sanctum. in privilegium nostrae ? !) adoptionis et se ipsum totum reservat in hereditatem adoptionis. Similiter filius totaliter se nobis exhibuit, quia, sicut dicit Bernardus, ipse pastor, ipse pascua, ipse redemtio: dedit enim nobis animam in pretium, sanguinem in potum et carnem in cibum et deitatem in praemium. -Similiter et spiritus sanctus totaliter omnia dona sua nobis exhibuit et exhibet, quia sicut dicitur I.
Cor. XII: alii per spiritum sanctum datur sermo scientiae, alii sermo sapientiae, secundum eundem spiritum, alteri fides in eodem spiritu. Leo papa: spiritus sanctus inspirator est fidei, doctor scientiae, fons dilectionis, signaculum castitatis et totius causa salutis. Circa secundum, quot scilicet modis mittitur sive missus est, notandum, quod spiritus sanctus duobus modis mittitur, scilicet visibiliter et invisibiliter, invisibiliter cum mentibus sanctis illabitur, visibiliter cum in aliquo signo visibili demonstratur. De missione invisibili dicitur Joh. III: spiritus, ubi vult, spirat et vocem ejus audis, sed nescis, unde veniat ant quo vadat. Nec mirum: quia, sicut dicit Bernardus de verbo invisibili: per oculos non intravit, quia non est coloratum, sed neque per aures, quia non sonuit, sed neque per nares, quia aéri non miscetur, sed menti, nec inficit aérem, sed fecit, neque vero per faucés, quia non est mansum vel haustum, neque per tactum corporis, quia illud palpabile non est. Quaeris igitur, cum sint ita investigabiles viae ejus, unde adesse noverim?
nempe ex metu cordis intellexi praesentiam ejus et ex fuga vitiorum adverti potentiam virtutis ejus et ex discussione sive redargutione oculorum meorum admiratus sum profunditatem sapientiae ejus, et ex qua quantulacunque emendatione morum meorum expertus sum bonitatem mansuetudinis ejus et ex reformatione et renovatione spiritns mentis meae percepi, utcumque speciem decoris ejus et ex contaitu horum omnium expavi multitudinem magnitudinis ejus. Haec Bernardus. Missio autem visibilis est, cum in aliquo signo visibili ostenditur. Et notandum, quod in quintuplici specie visibili spiritus sanctus monstratus est. Primo in specie columbae super Christum baptizatum; Lucas HMI: descendit spiritus sanetus corporali specie sicut columba in ipsum. Secundo in specie nubis lucidae super Christum transfiguratum ; Math. XVII: adhuc, eo loquente ecce nubes lucida obumbravit eos." Ubi dicit Glossa: sicnt baptizatio domino sic et glorificatio.
Mysterium sanctae trinitatis ostendit spiritus sanctus ibi in columba, hic in nube lucida. Tertio in specie flatus; Johann. XX: insufflavit. et dixit iis, accipite spiritum sanctum etc. Quarto in specie ignis. Quinto in specie linguae. Et in hac duplici specie apparuit hodierna die. Ideo autem in hac quintuplici specie rerum monstratus est, ut detur intelligi, quod harum rerum proprietates operatur in cordibus, quibus illabitur.
Primo monstratus est in specie columbae. Columba gemitum pro cantu habet, felle caret, in foraminibus petrae manet. Sic spiritus sanctus illos, quos replet, facit pro suis peccatis gemere, Ys. LIX: rugiemus quasi ursi omnes et quasi columbae meditantes gememus. Corinth. VIII: ipse spiritus postulat pro nobis gemitibus inenarrabilibus, id est, nos postulantes ét gementes facit, Secundo sine felle amaritudinis esse. Sapient. XII: o quam bonus et suavis est, domine, spiritus tuus in nobis.
Item eod. VII: voeatur suavis, benignus, humanus ex eo, quod suaves, benignos, humanos faciat: suaves in sermone, benignos in corde et humanos in opere. Tertio in petrae foraminibus, id est, in Christi vulneribus habitare. Cantic. II: surge amica mea, sponsa mea, et veni, columba mea. Glossa: fovens mihi pullos meos infusione spiritus sancti; in foraminibus petrae, Glossa: in Christi vulneribus. Thremor. ultim.
: spiritus oris nostri Christus dominus captus est in peccatis nostris, cui diximus, in umbra tua vivemus in gentibus, quasi dicat: spiritus sanctüs, qui est oris nostri, quod os nostrum est Christus dominus, quia est os nostrum et caro nostra, facit nos dicere Christo: in umbra tua, id est, in passione tua, in qua Christus fuit tenebrosus et despectus, vivemus per jugem memoriam. Secundo monstratus est in specie nubis. Nubes a terra elevatur, refrigerium praestat et pluviam generat: sic spiritus sanctus, quos replet, a terra elevat per contemtam terrenorum. Ezech. VIII: elevavit me spiritus inter coelum et terram etc. Item Ezech. I: quocumque ibat spiritus, illuc eunte spiritu et rotae pariter elevabantur sequentes eum, spiritus enim vitae erat in rotis. Item Gregorius: gustato spiritu desipit omnis caro.
Secundo refrigerium praestat contra incentiva vitiorum: unde et Mariae dictum est: spiritus sanctus superveniet in te et virtus altissimi obumbrabit tibi, id est, te ab omni aestu vitiorum refrigerabit: Unde et spiritus sanctus vocatur aqua, quae habet vim regenerativam. Joh. VII: flumina de ventre ejus fluent aquae vivae. Hoc autem dixit de spiritu sancto, quem erant accepturi credentes in eum. Tertio generat pluviam lacrymarum. Psalm. : flavit spiritus ejus et fluent aquae, scilicet lacrymarum. "Tertio monstratus est in specie flatus.
Flatus est mobilis, calidus, lenis et ad respirandum necessarius: sic spiritus sanctus mobilis, id est, velox est ad se difTandendum ; omnibus enim mobilibus mobilior est. Glossa super illud: factus est repente de coelo sonus advenientis spiritus vehementis etc. dicit: nescit tarda molimina sancti spiritus gratia. Secundo calidus est ad inflammandum. Luc. XII: ignem veni mittere in terram et quid volo, nisi quod ardeat. Unde et austro vento calido comparatur. Cantie, IV: surge, aquilo, et veni, auster, perflare hortum meum et fluent aromata illius.
Tertio lenis est ad demulcendum, unde et ad ejus lenitatem insinrandam vocatur nomine unctionis, ut patet in canonica Joh. I. c. I: unctio ejus docet vos de omnibus. Nomine roris. Unde cantat ecelesia: et sui roris intima adspersione foecundet etc. Nomine aurae tenuis. III.
Reg. XIX: et post ignem sibilus aurae tenuis, et ibi dominus. Quarto necessarius est ad respirandum. Adeo quippe flatus necessarius est, quod si ad horam subtraheretur, homo continuo moreretur. Sic et de spiritu sancto intelligendum est. Unde psalmus: auferes spiritum eorum et deficient et in pulverem suum revertentur. Emitte spiritum tuum et creabuntur et renovabis faciem terrae etc. Item Joh.
VI: spiritus est, qui vivificat etc. Quarto spiritus sanctus monstratus est in specie ignis. Quinto in specie linguaesecundum illad: apparuerunt illis dispartitae linguae tamquam ignis sedit supra singulos eorum etc. Quare autem in hoc die duplici specie apparuit, dicetur infra. Circa tertium, scilicet quo tempore missus est, notandum, quod missus est quinquagesimo die a pascha. ldeo autem in die quinquagesimo missus est, ut detur intelligi, quoniam a spiritu sancto est legis perfectio, aeterna remuneratio et peccatorum remissio. Legis perfectio, quoniam secundum Glossam a die agni práeimmolati quinquagesimo die data est lex in igne, in Novo etiam Testamento quinquagesimo die a pascha Christi descendit spiritus in igne, lex in monte Synay, spiritus in monte Syon, lex in sublimis montis loco, spiritus datus in coenaculo, unde per hoc insinuatur, quod ipse spiritus sanctus est perfectio totius legis, quia plenitudo legum est dilectio. Secundo aeterna remuneratio, unde Glossa: sicut quadraginta dies, quibus post resurrectionem cum discipulis conversatus est, praesentem ecclesiam designant, ita quinquagesimus dies, quo spiritus sanctus datur, denarium aeternae remunerationis exprimit.
Tertio peccatorum remissio, unde Glossa ibidem: ideo in quinquagesimo anno indulgentia fiebat in jubilaeo et per spiritum sanctum peccata remittuntur; et sequitur in Glossa: in spirituali jubilaeo rei solvuntur, debita dimittuntur, exules in patriam revocantur, hereditas amissa redditur, servi, id est homines peccato venumdati a jugo servitutis liberantur. Hucusque Glossa. Rei mortis solvuntur et liberantur, unde Rom, VIII: lex -spiritus vitae in Christo liberavit me a lege peccati et mortis. Debita peccatorum dimittuntur, quia caritas operit multitudinem peccatorum. Exules in patriam revocantur, psalm. : spiritus tuus bonus deducet me in terram rectam. Hereditas amissa redditur, Rom. VIII: ipse spiritus testimonium reddit spiritui nostro, quod sumus filii Dei.
Si autem filii, et heredes. Servi a peccato liberantur, II. Cor. IV: ubi spiritus domini, ibi libertas. Cirea quartum, scilicet quotiens apostolis missus est, sciendum est, quod secundum Glossam tribus vicibus iis datus est, scilicet ante passionem, post resurrectionem et post adscensionem, Primo ad faciendum miracula, secundo ad relaxandum peccata, tertio ad confirmandum. corda. Primo quoniam eos ad praedicandum misit et super omnia daemonia et ut languores curarent, potestatem dedit iis. -Haec enim miraenla per spiritum sanctum fiunt, secundum quod dicitur Math.
XII: si autem in spiritu Dei ejicio daemonia etc. Non tamen consequens est, ut quieunque habet spiritum sanctum , faciat miracula, quoniam sicut Gregorius ait, miracula hominem sanctum non faciunt, sed ostendunt, nec quicunque facit miracula, habet spiritum sanctam, quoniam et mali asserunt se fecisse miracula dicentes: domine, nonne in nomine tuo prophetavimus elc. Deus enim facit miracula per auctoritatem, angeli per materiaehumilitatem, daemones per virtutes naturales rebus insitas, magi per occultos contractus cum daemonibus, boni christiani per publicam justitiam, mali christiani per signa publicae justitiae. Secundo dedit iis spiritum sanctum, quando in eos insufflavit dicens: accipite spiritum sanctum, qnorum remiseritis peccata etc. Non tamen potest quis peccatum remittere, quantum ad maculam, quae est in anima, aut quantum ad reatum, id est obligationem ad poenam aeternam, aut quantum ad Dei offensam, quae solum ex infusione gratiae et virtute contritionis remittuntur. Dicitur tamen sacerdos absolvere, tum quia a culpa absolutum esse 7insinuat, tum quia poenam purgatoriam in temporalem commutat, tum quia de ipsa temporali partem relaxat. Tertio dedit iis hodierna die, quando eorum corda sic solidata sunt, ut nil tormenta timerent. Psalm.
: spiritus oris ejus omnis virtus eorum. Augustinus: talis est gralia spiritus sancti, quod, si tristitiam invenit,dissolvit, si desiderium perniciosum, consumit, si trepidationem, abjicit. Lco papa: sperabatur ab apostolis spiritus sanctus, non ut tunc primum sanctorum habitator esse inciperet, sed ut sacrata sibi pectora et ferventius aecenderet et copiosius )inundaret, cumulans sua dona, non inchoans, nec ideo novus opere, quia ditior largitate. Circa quintum, qualiter scilicet missus est, notandum, quod missus est cum sono in linguis igneis et ipsae linguae apparuerunt sedendo, sonus autem fuit repentinus, coelestis, vehemens et replens; repentinus, quia spiritus sanctus tarda molimina nescit, coelestis, quia coelestes efficit, vehemens , quia timorem filialem' inducit, vel quia aeternum vaeh adimit, unde vehemens, quasi vaeh adimens, vel quia mentem ab omni carnali amore vehit, unde vehemens quasi vehens mentem. Fuit et replens, quia spiritus sanctus omnes apostolos replevit, unde repleti sunt omnes etc. Triplex est autem signum plenitudinis, quod fuit in apostolis: primum est non resonare, ut patet in dolio, quod, cum plenum est, non resonat; Job. VI: numquid mugiet bos, )cum praesepe plenum fuerit, quasi dicat: cum praesepe cordis plenitudinem habet gratiae, locum non babet mugitus impatientiac. Hoc signum habuerunt apostoli, quia in tribulationibus per impatientiam non resonabant, immo ibant gaudentes à conspectu consilii eto.
Secundum signum est non plus recipere sive satietatem habere. Quando enim vas aliquo liquore plenum est, aliud recipere non potest: similiter homo satur non appetit amplius. Sic sancti, qui habent plenitudinem gratiae, non possunt recipere alium liquorem dilectionis terrenae, Ysai. I: plenus sum et ideo holocausta etc. Similiter qui gustaverunt coelestem suavitatem, ideo non sitiunt terrenam voluptatem. Augustinus: qui biberit de fluvio paradisi, cujus una gutta major est oceano, restat, ut in eo sitis hujus mundi exstincta sit. Hoc signum habebant apostoli, qui nihil proprium voluerunt habere, sed in communi omnia dividere. Tertium signum est superfluere, ut patet in fluvio inundante; Eccles.
XXIV: qui implet quasi Phison sapientiam. Ad litteram: illius fluvii propriam est effluere et cireumadjacentia irrigare: sic apostoli coeperunt effluere, quia coeperunt loqui variis linguis, ubi dicit Glossa: ecce signum plenitudinis; plenum vas erumpit, ignis in sinu non potest occultari, coeperunt iterum circumadjacientia irrigare. Unde statim Petrus praedicare coepit et tria millia convertit. Secundo missus est in linguis igneis, cirea quod tria videnda sunt, primo, quare conjunctim in linguis igneis, secundo quare in igne potius, quam in alio elemento, tertio quare in lingua potius, quam in alio membro. De primo sciendum , quod triplici modo apparuit in linguis igneis : primo, nt verba ignea proferrent, secundo ut legem igneam praedicarent, scilicet legem amoris, De his duobus Bernardus: venit spiritus sanctus in linguis igneis, ut linguis omnium gentium verba ignea loquerentur et legem igneam linguae igneae praedicarent. Tertio ut spiritum sanctum, qui ignis est, per eos loqui cognoscerent et hoc ne diffiderent et ne aliorum conversionem sibi attribuerent et ut omnes eorum verba tamquam Dei audirent. De secundo sciendum, quod missus est in specie ignis multiplici ratione. Prima sumitur penes ejus septemplicem gratiam: spiritus enim ad modum - ignis alta humiliat per donum timoris, emollit dura per donum pietatis, illuminat obscura per scientiam, restringit fluida per consilium, consolidat mollia per fortitudinem, clarificat metalla tollendo rubiginem per donum intellectus, sursum tendit per donum sapientiae, Secunda sumitur penes ejus dignitatem ct excellentiam; ignis enim excellit omnia elementa specie, ordine et virtute.
Specie, ratione pulchritudinis in luce, ordine, ratione sublimitatis In situatione, virtute, ratione vigorositatis in actione; sic et spiritus sanctus in his omnia excedit. Propter primum dicitur spiritus sanctus incoinquinatus, propter secundum, quia capiat omnes spiritus intelligibiles, propter tertium habens omnem virtutem, Sap. VII. Tertia sumitur penes ejus multiplicem efficaciam. Hane rationem assignat Rabanus sie dicens: ignis quatuor habet naturas, urit, purgat, calefacit et illuminat. Similiter spiritus exurit peccata, purgat corda, teporem excutit, ignorantias illustrat. Haec Rabanus, Exurit peccata, unde Zachar. XIV: per ignem uram eos, sicut uritur argentum.
Hoc etiam igne uri petebat propheta dicens: ure renes meos etc. Purgat corda, Ysai. IV: si sanguinem Jerusalem laverit de medio ejus in spiritu judicii et spiritu ardoris. Teporem excutit, unde dicitur de illis, quos replet spiritus sanctus, Rom. XII: spiritu ferventes etc. Gregorius: in igne apparuit spiritus sanctus, quia ab omni corde, quod replet, torporem frigoris excutit et hoc in desiderio suae aeternitatis accendit. Tgnorantias illustrat, Sapient. IX: sensum autem tuum quis sciet, nisi tu dederis sapientiam et miseris spiritum sanctum tnum de altissimis, et ita I.
Corinth. II: nobis autem revelavit Deus per spiritum sanctum. Quarta sumitur penes ipsius amoris natüram. Amor enim per ignem habet significalionem triplici ratione. Primo quia ignis semper est in motu, sic et amor spiritus sancti, quos replet, semper facit esse in motu bonae operationis, unde Gregorius: nunquam est amor Dei otiosus. Operatur enim magna, si est, Si autem operari negligit, amor non est. Secundo quia ignis inter caetera elementa est maxime formale et modicum habet de materia et multum de forma. Sie amor spiritus sancti, quos replet, facit habere modicum de amore terrenorum et plurimum de amore coelestium et spiritualium, ut jam non carnalia carnaliter, sed potius spiritualia spiritualiter diligat.
Distinguit enim Bernardus quatuor modos diligendi, scilicet diligere carnem carnaliter, spiritum carnaliter, carnem spiritualiter et spiritum spiritualiter, Tertio quia ignis habet alta inclinare, sursum tendere, fluida adunare et congregare, per haec tria intelligitur triplex vis amoris. Amor enim, sicut habetur ex verbis Dionysii in libro de divinis nominibus, habet triplicem vim, scilicet inclinativam, "elevativam et eoordinativam. Inclinativam, quia inclinat superiora inferioribus, elevativam, quia elevat inferiora superioribus , coordinativam , quia coordinat aequalia coaequalibus. Haec Dionysius. Hanc enim triplicem vim amoris spiritus sanctus efficit in his, quos replet, quia inclinat eos per humilitatem et sui contemtum, elevat in desiderium supernorum et coordinat invicem per uniformitatem morum. De tertio sciendum, quod apparuit potius in lingua, quam in alio membro, triplici ratione. Lingua enim est membrum igne Gehennae inflammatum, difficile ad regendum et utile bene rectum. Quia ergo lingua igne infernali inflammata erat, ideo igne spiritus sancti indigebat; Jacob.
III: lingua nostra ignis est etc. , quia difficile regitur, ideo prae caeteris membris gratia spiritus saneti indiget, Jacob. HI: omnis natura bestiarum ete. Quia utilis valde, si bene regitur, ideo necesse fuit, ut spiritum sanctum rectorem haberet. In lingua etiam apparuit, ad significandum, quod praedicantibus valde necessarius fuit; praedicantibus enim necessarius est, quia facit eos loqui ferventer absque trepiditate, et ideo missus est in specie ignis. Bernardus: venit spiritus sanctus super discipulos in linguis igneis, ut verba ignea loquerentur et legem igueam linguae igneae praedicarent. Confidenter absque pusillanimitate, Act. IV: repleti sunt omnes spiritu sancto et coeperunt loqui cum fiducia verbum Dei etc.
Multiplieiter propter capacitatis auditorum diversitatem, et ideo dicitur Act. Il, quod coeperunt loqui variis linguis. Utililer ad aedificationem et utilitatem, Ysaias LXII: spiritus domini super me eo quod unxerit me ete. "Tertio ipsae linguae apparuerunt se-dendo ad significandum, quod praesidentibus necessarius erat. Praesidentibus quoque et judicibus necessarius est, quia confert auctoritatem ad peccatum remittendum; Joh. XX: accipite spiritum sanctum, quorum remiseritis peccata etc. Sapientiam ad judicandum, Ysaias XII: ponam spiritum meum super eum, judicium gentibus proferet. Mansuetudinem ad supportandum, Numeri XI: dabo iis de spiritu, qui in te est, ut supportetur onus populi tecum.
Spiritus Moysi erat spiritus mansuetudinis, ut patet Num. XII: erat Moyses mansuetissimus etc. Ornatum sanctitatis ad informandum; Job. XXVI: spiritus domini ornavit coelos. Circa sextum, in quos scilicet missus est, notandum, quod missus est in discipulos, qui fuerunt receptacula munda et habilia ad susceptionem spiritus sancti propter septem, quae fuerunt in iis. Ipsi enim primo fuerunt animo quieti, quod notatur in hoc, quod dicitur: dum complerentur dies pentecostes, id est dies requietionis. Illud enim festum erat ad requiem deputatum, Ysai. LXVI: super quem requiescit spiritus meus, nisi super humilem etc.
Secundo dilectione uniti, qnod notatur in hoc, quod dicitur: erant omnes pariter. Erat enim iis cor unum et anima una. ficut enim spiritus hominis non vivificat membra corporis, nisi) in vita, sic nec spiritus sanctus scilicet. membra spiritualia. Et sicut ignis lignorum divisione exstinguitur, sicspiritus sanctus per discordiam in hominibus, et ideo cantatur de apostolis: invenit eos concordes caritate et illustravit eos inundansdeitas deitatis. Tertio loco secreti, quod notatur in hoc, quod dicitur in eodem loco, scilicet in coenaculo. Hos. H ducam eam in solitudinem et ibi loquar ad cor ejus.
Quarto oratione assidui, unde praemittitur: erant perseverantes unanimiter in oratione; unde. cantamus de iis: orantibus apostolis Deum venisse nuntiat. Quod enim oratio necessaria sit ad susceptionem spiritus sancti, ostendit Sap. VII: invocavi. et venit in me spiritus sapientiae, Item Joh. XIV: rogabo patrem meum et alinm paracletum dabit vobis. Quinto humilitate praediti, quod notatur in hoc, quod dicitur sedentes; psalm: qui emittis fontes in convallibus, id est gratiam spiritus sancti donas humilibus, et super quem requiescet spiritus meus ete, Sexto pace conjuncti, quod notatur in hoc, quod erant in Jerusalem, quae interpretatur visio pacis. Quod autem ad recipiendum spiritum sanctum pax necessaria sit, ostendit dominus Joh.
XX: ubi primo pacem obtulit dicens : pax vobis, deinde statim insufflavit et dixit: accipite spiritum sanctum. Septimo in contemplatione erecti, quod notatur in hoc, quod spiritum sanctum receperunt in superiori coenaculo, unde dicit Glossa ibidem: qui spiritum sanctum desiderat, carnis domicilium transscendens mentis contemplatione calcat. Circa septimum propter quid scilicet missus est, notandum quod missus est propter sex causas, quae notantur in hac auctoritate: paracletus autem spiritus sanctus etc. Primo ad consolandum moestos, quod notatur, cum dicitur: paracletus, quod idem est ac consolator, Ysaias LXI: spiritus domini super me etc. et sequitur ut ponerem consolationem lugentibus Syon. Gregorius: consolator spiritus dicitur, qui de peccati perpetratione moerentibus, dum spem veniae paeparat, ab afflictione tristitiae mentem levat. Secundo ad vivificandum mortuos , quod notatur, cum dicitur spiritus, quod spiritus enim, qui vivificat. Ezech.
XXXVII: ossa arida audite verbum domini etc. Ecce ego immittam in vos spiritum et vivetis. Tertio ad sanctificandum immundos, quod notatur, cum dicitur sanctus, sicnt enim dicitur spiritus, qui vivificat, ita sanctus, quia sanctificat et mundat. Unde sanctus idem est quod mundus. Psalm. :fluminis impetum, id est, mundaus et abundans gratia spiritus sancti laetificat civitatem Dei, id est, ecclesiam Dei et per istud flumen sanctificavit tabernaculum suum altissimum. Quarto ad confortandum amorem inter discordes et odiosos: quod notatur, cum dicitur pater: pater enim dicitar eo, quod naturaliter diligit nos; Joh. XIII: ipse enim pater amat nos.
Si pater et nos filii ejus et fratres ad invicem et inter fratres perfecta amicitia perseverat. Quinto ad salvandum justos: quod notatur in hoc, cum dicitur: in nomine meo, quod est Jesas et salus interpretatur. In nomine igitur Jesu, id est salutis, pater misit spiritum, ut ostendat, quod ad salvandas gentes venit. Sexto ad docendum ignaros, quod notatur in eo, quod dicitur: ille vos docebit omnia. Circa octavum notandum, quod datur sive missus est in primitiva ecclesia; primo per orationem, unde: orantibus apostolis etc. et Luc. IJI: orante Jesu descendit spiritus sanctus ete. Secundo per verbi Dei devotam et attentam auditionem.
Act. X: adhuc loquente Petro cecidit spiritus sanctus etc, Tertio per assiduam operationem, quod notatur in manuum impositione. Act. VIII: tunc imponebant manus super illos etc. Vel impositio manuum significat absolutionem , quae fit in confessione.
Scripture echoes
- ↩Luke.3.22 — and the Holy Spirit descended in bodily form like a dove upon him, and a voice came from heaven: "You are my Son, the Beloved; in you I am well pleased."
- ↩Matt.17.5 — While he was still speaking, a bright cloud overshadowed them, and behold, a voice from the cloud said, 'This is my beloved Son, with whom I am well pleased; listen to him.'
- ↩Matt.17.5 — While he was still speaking, a bright cloud overshadowed them, and behold, a voice from the cloud said, 'This is my beloved Son, with whom I am well pleased; listen to him.'
- ↩Zech.13.9 — And I will bring the third part into the fire, and I will refine them as one refines silver, and I will test them as one tests gold. He will call on my name, and I will answer him. I will say, 'He is my people,' and he will say, 'The LORD is my God.'
The Golden Legend (Legenda Aurea) companion
Continue through all 240 chapters, one saint a day
Chosen Portion serves the Golden Legend as a daily portion on iOS, free, alongside the full Sub Rosa archive
The Legenda Aurea was organized for day-by-day use across the liturgical year, and Chosen Portion restores that original one-feast-per-day reading rhythm
- A complete saint's life or feast reading most days in 5-10 minutes
- 240 chapters - enough daily readings to cover a full liturgical year and beyond
- Daily reminders so the plan survives busy weeks