{ "schemaVersion": "early-church-document@2", "documentId": "ambrose-holy-spirit", "title": "On the Holy Spirit", "author": "Ambrose of Milan", "languageOfOrigin": "", "text": { "content": "DE SPIRITU SANCTO\n\nLIBELLUS UNUS.\n\n605 Vos autem in carne non\nestis, sed in spiritu ;\nsi tamen Spiritus Dei habitat in\nvobis : si quis autem\n\nSpiritum Christi non habet, hic non est\nejus. Si autem\nChristus in vobis eat, corpus quidem mortuum est\npropter\npeccatum : spiritus vero vivit propter justitiam.\nQuod si\nSpiritus ejus qui suscitavit Jesum a mortuis,\nhabitat in vobis: qui suscitavit\nChristum ex mortuis,\nvivificabit et mortalia corpora vestra propter\ninhabitan­\n\ntem Spiritum ejus in vobis (Rom. VIII, 9 et\nseq.).\n\nDivino Apostolus modo et divino eloquio sacramen­\ntum Dominicæ Trinitatis et\nfidei nostræ mentibus ill­\nlimavit. Nam cum dixissel: Vos autem\nin carne non\nestis, aed in spiritu; si tamen Spiritus Dei\nhabitat in\nvobis; adjecit : Si quia autem Spiritum\nChristi non\nhabet, hic non est ejus. Quid ergo Apostolus aliud\nquam unionem Trinitatis edocuit? Nam Spiritus\nDei\nSpiritus Christi est : spiritus autem Christi et\nDei neque a Christo divisus aut\nseparatus est; quo­\nniam neque Deus ab Spiritu suo, neque Christusidcm\nab\nSpiritu suo potest separabilis indicari. Si autem\ninseparabilis Dens ab Spiritu\nsuo est, inseparabilis\nutique et Christus ab Spiritu suo est: ergo Spiritus\n\nDei et Spiritus Christi inseparabilis a Beo et Christo;\nac per hoc Deus et,\nChristus et Spiritus sanctus in­\ndivisi manifestantur, quia semper Spiritus in Deo\n\net Christo perennis est. Nam quid aliud concatena­\ntione hac et connexione\nsignificari contendit, quam\nintelligentiam unitatis; dum per Spiritum Deus et\n\nChristus, qui inseparabiles a sese sunt, uuiti, et ut\nulterius dicam, unum\nintelligunt?\nHoc divinum sacramentum est, boc\nin se creatura\nnaturaliter aut inseparabiliter non habet; ut unus\nSpiritus\nPatris et Filif, aut tres unus, et unum in­\ndivisibiliter esse noscantur. Et ideo\nsecurus Apo­\nstolas, qHi hoc fundamentum fidei de sancta Scriptura\ndidicit,\net de divina revelatione cognovit, de caetero\nnon timet alibi unum Deum, alibi cum\nDomino, alibi\ncum Deo et Dominu sauctum Spiritum praedicare;\nquia siveunus Deus dixerit, scit se nomen Trinita­\n\ntis implesse : sive autem Dei et Domini solummodo\nmemor sit, scit dicere : Ipse autem Deus, et Pater,\net Dominus noster Jesus Christus\ndirigat nam nostram\nad vos (I Thessal. III, il), et\ncavere ne dicat: Ipsj\ndirigant; sive Dei et sancti Spiritus faciat mentio­\n\nnem, scil se Christo injuriam non fecisse: sive Dei,\net Domini, et Spiritus sancti\ncausis competentibus\npersonas aptet, scit dicere : Et omniq hæc\noperatur\nunus atque idem Spiritus, dividens singulis prout vult\n\n(I Cor. XII, 11) ; quoniam et, tres deos djcere im­\n\npium est, et unum non in Trinitatis nomine confiteri\nadmodum irreligiosum.\n\nDenique sequentia consideremus, quibus hunc\nsensum confirmat ct solidat ; nam cum\ndixisset : Si\n\nquis autem Spiritum Christi non habet, hip\nnon eat\nejus; adjecit : Si autem\nChristus in vobis est ( Rom.\n\nvili, 9). Ergo manifestum est quia per inhabitan­\ntem Spiritum Christi\nChrislus. habitat ; si autem per\niphabitantem Spiritum Christi Christus habitat,\nuti­\nque et per inhabitantem Spiritum Dei Deus habitat.\nDenique subjunxit :\nQuod si Spiritus ejus, qui susci­\n\ntat'it Christum ex mortuis, habitat in vobis ( Ibid. 11),\n\nhoc est, Dei ; ac per hoc non aliud esse Spiritus\nsanctus, quam Deus el Christus\nprobatur, per quem\nDeus et Christus habitat : quem qui in se non habet\n\nhabitantem,nec Deam potest habere, nec Christum.\n\nSed dicit aliquis : Si per Spiritum suum Deus\nhabitat in nabis, et Spiritus cum\nDeo ct Christo\nunum atque idem est; quomodo rursum dicitur :\n\nQui suscitavit Christum ex mortuis, vivificabit et mor­\ntalia\ncorpora vestra? Quomodo Deuset Chr istus unum\nsunt, cum Christus per\nSpiritum Dei sujcitetur ex\nmortuis? 0 altitudo divitiarum\nsapientiæ et scientiæ\nDei (Rom. XI, 33) ! Vere, ubi\nsapiens ? ubi scriba ? Vere\nhocest, quod oculus non\nvidit, nec auris audivit, nec in\ncor hominis ascendit, quæ præparavit 606\nDeus dili­\ngentibus se (II Cor. XI, 2). Præparavit autem\nDeus dili-\n\ngentibus se, ut Christus Dominus cum in forma\nDei\nesset, formam servi acciperet, ut solus inveniretur\nutrumque. Cum ergo\nChristus utrumque sit, Deus\nscilicet et hono, suscitatio haec non ideo divinitati\n\nejus ascribitur; quia divinitas ejus aut pati aut mori\nposset : sed quia\nVerbum Deus caro factus est, et\nhabitavit in nobis. Cæterum si divinitas ejus pati\n\npotuisset, non utique opus fuisset, ut formam servi\nacciperet : accepit\nautem formam servi non aliam\nob causam, quam ut per eam pro salute diligentium\n\net pati et mori posset. Et ideo recte dicitur Dominus\nmajestatis crucifixus,\net Dominus Jesus Christus ex\nmortuis excitatus; quia spontanea benignitate et\n\ndivina sua ratione per templi sui passionem cuncta\nipse suscepit et\npertulit. Ac per hoc, id quod Chri-\nstus\nexcitatur ex mortuis, proficit ad gloriam Dei, et\ncomprobat omnipotentiam\nChristi.\n\nSed et sequentia loci hujus non minus diligenter\ninspicere debemus; quoniam alta\net profunda do­\nCtrina apostolus ita locutus est dicens : Quod Ii Spi­\nritus ejus qui suscitavit Jesum ex mortuis,\nhabitat in\nvobis ; qui suscitavit Jesum ex mortuis, habitat in vobis;\nqui sutcitavit Christum ex mortuis, vivificabit et mor­\n\ntalia corpora vestra per inhabitantem Spiritum ejus in\nvobis (Rom.\nVIII, 11). Primum ergo manifestum est\nquia omnia Deus et Christus per inhabitantem\nSpiri­\ntum suum in nobis operatur; ac per hoc constat\nquoniam sanctus\nSpiritus omnia operatur ; quia et\nmortalia corpora nostra vivificabit is, qui\nsuscitavit\nJesum ex mortuis. per inhabitantem Spiritum Chri­\nsti in nobis. Et non dixit quia perse suscitat is, qui\n\nsuscitavit Jesum ex mortuis, neque Christum per se\nsuscitare : sed per\ninhabitantem in nobis Spiritum\nChristi. Spirilus ejus, qni suscitavit Jesum ex\nmor­\nluis, vivificabit et mortalia corpora nostra. Et utique\nin Evangelio\nlegimus , dicente Domino : Sicut Pater\nsuscitat mortuos, et\nvivificat; ita et Filius quos vult,\nvivificat (Joan. v. 2i). Et non est\ndictum ili quia per\nSpiritum suum suscitat Deus et Christus. Quid ergo?\n\nContrarium hoc erit ilii sententiæ? Absit : sed in­\ntellectus illorum nobis\nredditur, et docemur per\nEvangelium beatissimi Pauli qua ratione Deus susci­\n\ntet, per inhabitantem scilicet Spiritum Christi in\nnubis; ac per hoc apertissime\ntraditur, quia omnia\nopera divina Spiritns sanctus operatur. Et ideo alio\n\nin loco idem Apostolus docet dicens : Divisiones\n\ngratiarum sunt, idem autem Spiritus : et\ndivisiones\nministeriorum sunt, idem autem Dominus: et divisiones\n\noperationum sunt, idem vero Deus, qui operatur omnia\n\nin omnibus ( I Cor. XII, 4). Quomodo\nest illud idem\nSpiritus , si aliud est Spiritus , quam Deus et Domi­\nnus?\naut quid est illud : Idem Domitius, si aliud est\nDominus,\nquam Deus et Spiritus? aut qua ratione ac­\ncipies : Idem\nDeus, si aliud est Deus, quam Dominus\nSpiritus? ei si essenlia vel οὺσία et divinit'te et an­\nctoritatc aliud et aliud, et\nnon unum sunt. Nullo\nmodo possent dici idem, qui longe aliud et aliud\n\nreperirentur : inveniretur autem et apostolus falsus\ntestis et contumax in Deum,\nqui idem ascriberet,\nubi idem non est. Sed\nabsit hoc. Non sensu Aposto­\nlus laboravit : novit autem Deum et Dominum et\n\nSpiritum sanctum, unum Spiritum omnia in omnibus\noperantem.\n\nEt ne quid forte scrupuli mens audientium susti­\nneret; quia cum Trinitatis\npersonas ostendisset,\nDeum cuncta in omnihus dixerat operantem, dum\nscit et\nTrinitatem vere probare , sicut vere et unio­\nnem; quamquam error nullus poterat\nvideri, ubi\nidem sæpe jam dixerat: solito tamen suo more Apo­\nstolus , et\nprudentiæ suae cautela , immo ut verius\ndicam , Spiritus sancti gubernatione, quem\nse reve­\nlatorem et doctorem habere sæpe profitetur, sicut\ndixit : Sed docti Spiritu, spiritalibus 607 spiritalia\ncomparantes ( I\nCor. II, 13) : et alio in loco : Nobis\n\nautem revelavit Deus per Spiritum sanctum ( I Cor. II,\n10), reddidit omnia unioni , dicens : Alii enim\ndatur\nper Spiritum sermo sapientiæ, alii sermo\nscientiæ se­\n\ncundum eumdem Spiritum, alii fides in eodem Spiritu,\nalii gratia\ncurationum in uno Spiritu, etc. (I Cor. XII,\n8). Et\nin novissima parte concludens ait: Omnia\n\nautem hæc operatur unus atque idem Spiritus (Ibid.,\n\n11 ) ; qui supra scilicet Deus. Ergo quia omnia ope­\nraiur Deus atque idem\nSpiritus, Patrem et Filium et\nSpiritum sanctum, in quorum nomine per regenera.\n\ntionis baptisma recreamur, unum Deum, quod est\nnomen unum, accipere debemus\net credere; quia\nuno atque eodem modo , iisdemque virtutibus, nec\nnon et\nprophetationibus, quibus Patrem Deum disci­\nmus, de Spiritu quoque sancto et de\nFilio edocemur.\n\nSed forte quis dicat: Omnia dixit, quae ad ordi­\n\nnationem Ecclesiæ pertinent: non autem omnia,\nquae Deus operatur, et Dominus\noperatur et Spiritus.\nErgo de omnibus vel pauca ponenda sunt, quibus\n\nprobetur Spiritum sanctum omnibus omnino divinis\noperibus adesse, et ipsum omnia\nimplere. Moyses\nSpiritu sancto impletur, et per Spiritum prophetiae\n\npræscientia docetur, et futura praedicit. Quid pro­\nphetae omnes deinceps? Num\nSpiritu sancio pleni\nprophetaverunt, et plagas populo immiuentes annun­\n\ntiaverunt, et adventum Domini et passionem prædi­\ncaverunt, probante Domino et\ndicente per os Za­\nchariae prophetae : Verumtamen verba mea et\nlegitima\nmea accipite, quæ ego mando in Spiritu meo servis\nmeis prophetis\n(Zach. i, 6) ; ac per hoc manifestum\nest\nomnes prophetas in Spiritu sancto prophetasse.\n\nLegem quoque ipsam per Spiritum sanctum datam\naccepimus et scriptam; dicit enim\nMoyses : Et dedit\nDominus duas tabulas lapideas digito Dei\nscriptas (Exod.\n\nXXXI, i8). Digitum autem Dei Spiritum sanctum dici\nEvangelia manifestant;\ncum enim Dominus dæmo­\nnem ejecisset, et accusaretur k Judæis quod in Beel­\n\nzebub principe dæmoniorum dæmonia expelleret,\nsecundum Lucam quidem respondisse\nperhibetur:\n\nQuod si ego in digito Dei expello doemonia (Luc. XI,\n20); secundum Matthæum vero : Si autem\nego in Spi­\nritu Dei ejicio dæmones (Matih. xu ,\n28), unde mani­\nfestum est Spiritum digitum Dei dici. Cum ergo\nconstet\nSpiritum sanctum digitum Dei dici, mani-\n\nfestum est quia tabulas lapideas Spiritus\nsanctus\nscripsit, quas Moyses digito Dei scriptas accepit : et\nSpiritus\nsanctus dedit, quia digitus Dei non aliud\nquam Deus est; quoniam in omnibus\noperatur.\n\nVirtutes quoque ipsas, quas divina potentia in\nÆ޺gypto in doctrinam et in\nexperimentum sui pecca­\ntoribus operata est, num manifestum est in digito\n\nDei esse perfectas, prohante Domino, qui se in di­\ngilo Dei, id est, in Spiritu\nsancto ejicere daemonia\nprofitetur ; quia idem ipse in Ægypto, et Spiritus\n\nsanctus eadem consummavit et gessit. Quod quidem\nsensibus nostris intimans\nDominus, in digito Dei\nse profitetur expellere dxmonia , docens scilicet\n\nopera sua opera esse sancti Spiritus ; cum opera\nsancti Spiritus opera Christi\nsint : opera autem\nChristi opera Patris sunt,\nsicut in Evangelio secun­\ndum Joannem legimus, ipso Domino dicente : Amen,\namen dico vobis, non potest Filius jacere a se quid­\n\nquam, nisi quod viderit Patrem facientem ; qua'cum­\nque\nautem ille facit, eadem et Filius facit similiter\n(Joan. v, 19); et: Sicut Pater mortuos suscitat, et\nFilius quos vult, vivificat\n(Ibid., 2i). Ergo huc gradu\net hac ratione agnoscimus opera sancti Spiritus\nesse\nopera paterna ; quia quae Pater operatur , eadem et\nFilius operatur\nsimiliter : quae autem Filius opera­\ntur, eadem et sanctus Spiritus operatur. Ac\nsic sem­\nper Trinitas unus Deus et unus Spiritus per se, sed\nex sese eadem\net omnia in omnibus operatur. Quem\nquidem sanctum Spiritum quia in virtutibus suis\net\npotentia divina agnoscere Egyptii noluerunt, plagis\ncompulsi sunt confiteri, in quas ne nunc audientes\nincidant, a\nDomino admonentur, ut sero incipiant\ndicere : Digitus Dei est\n(Exod. VIII, 19) ; ac per hoc\nmanifestum est, quia unus atque idem Spiritus\nom­\nnia in omnibus operatur (I Cor. XII, 8).\n\nNativitas quoque ipsius Domini Jesu secundum\ncarnem nonne per Spiritum sanctum\nfacta prædica­\ntor, evangelizante Gabriele angelo Moriae, et dicente:\n\nSpiritus sanctus superveniet in te, et virtus Altissimi\n\nobumbrabit tibi (Luc. n, 55)? et iterum Joseph ange­\nlus in somnis apparet,\ndicens : Josephi fili David, ne\ntimueris accipere Mariam conjugem\ntuam; quod enim\nin ea geuerolum est, de Spiritu sancto\nest (Matt\". I,\n\n20)? et inde perspicuum est quia omnia et in omni­\nbus ipse operatur et\nperlicil.\n\nSed aiunt quidam: Omnia quidem divina operatur,\n\net de operibus Deus intelligitur : sed nihil tamen\nsua auctoritate probatur\noperari; quia omnia per\neum Deus operatur et Dominus. Jam quidem de au­\n\nctoritate ejus satis constat, cum Deus probatur,\nDeus agnoscitur, cum\ninseparabilis a Dco invenitur,\ncum unionem habere cum Deo et Domino manife­\n\nstetur : sed quoniam de auctoritate ejus quceritur,\nquam Scriptura non tacuit,\nedoceri nos oportet,\nprimum quidem cum dicitur: Hac autem omnia\nope­\n\nratur nunc atque idem 608 Spiritus , dividens sin­\ngulis\nprout vult ( I Cor. XII, 8). Dividit, manifestum\neat\nquia non ex imperio operatur alieno : et atten­\ndendum quia quae prout vult,\ndividit, non est serie\n\nplum quæ aliena sunt. Et rursum in Actibus\naposto­\nlorum legimus : Deservieniibus autem illis et\njejunan­\n\ntibus Domino, dixit Spiritus sanctus : Segregate mihi\nBarnabam et\nPaulum, in opus ad quod vocavi eus (Act.\n\nXIII, 2). Quid ergo clarius, quid lucidius ad mani­\nfestandam divinitatem et\nauctoritatem Spiritus sancti\ndici potest: Segregate mihi ?\nNon enim dixit: Segre­\ngate Deo, sed mihi ; neque in opus, ad quod vocavi­\n\nmus cos, sed in opus ad quod vocavi. Satis utique pro­\nbavit nobis auctoritatem et\ndivinitatem suam, qui\nsegregationem apostolorum non alii quam sibi ascri­\n\npsit : quoset in opusnon alienum, sed suum advocasse\nse dixit; quod utique alienus\na Deo et Domino et ab\nauctoritate divina facere numquam potuisset.\n\nAtque ut clarius luceat Trinitatis sanctæ auctoritas\nuna et divinitas excolenda , Esaiæ prophetæ nobis\ncontemplanda prophetatio\nest, quam per apostolos\nipse Spiritus sanctus nobis interpretatus est, quam\n\nita legimus : Et audivi uocem Domini dicentis : Quem\nmittam, et\nquis ibit ad populum istum ? Et dixi: Ego,\nego sum, mitte me. Et dixit: Vade, et\ndic populo\nhuic : Aure audietis , et non intelligetis: et\nvidente.\nvidebitis , et non aspicietis , etc. ( Esai. VI, 8). Et\nutique modo dicens supra in eadem visione, Domi­\n\nnum sabaoth vidisse se dixit sedentem in throno\ngloriae suæ, et Seraphim\naudivissedicentes : Sanctus,\nsanctus, sanctus Dominus Deus\nsabaoth; plena est om­\n\nnis terra majestate ejus ( Ibid., 5). Et certe Dominus\n\nsabaotli , cui laus hæc et gloria redditur, unus at­\nque idem in prophetis\nostenditur, et ipse est qui\nEsaiæ locutus est\ndicens : Quem mittam , ei quis ibit\nad populum istum ? Et\ncum unus atque idem in pro­\nphetis significetur, ab apostolis tamen et ab Ecclesia\n\nTrinitas intelligitur. Unde etiam tractum est per\nomnes fere orientales\nEcclesias, et nonnullas occi­\ndentales, ut in oblationibus sacrificiorum, quae Deo\n\nPatri offeruntur , una cum sacerdote voce populus\nutatur, id est, Sanctus , sanctus , sanctus , Dominus\nDeus\nsabaoth : plena eat omnis terra majestate ejus.\n\nEngo secundum prophetam constat hoc ad personam\nDei Patris referri\noportere.\n\nJoannes autem Evangelista informat nos, et docet\nde Filio intelligi debere; nam\ncum supradictum tes­\ntimonium Evangelio inscripsisset, et interpretatus\n\nesset, postea subjunxit : HAC dixit Esaias, quando\nvidit gloriam ejus, et locutus est de eo, id est,\nDomino Christo. Paulus\nautem apostolus Romæ Ju­\ndacis contradicentibus doctrinae suæ, et blaspheman­\n\ntibus viam Domini Christi , exaltans vocent suam,\nait : Bene prophetavit Spiritus sanctus per Esaiam,\ndicens : Vade, et die populo huic\n: Aure audietis , et\nnon intelligetis; et videntes videbitis , et non aspi­\n\ncietis , etc. (Act. XXVIII, 26). Cum ergo\nin prophetia\ndivinitas una doceatur ab apostolis, et tamen ab\nEcclesia\nTrinitas intelligatur, certissime utique do­\ncemur quia Trinitas idem Pater et\nFilius et Spiritus\nsanctus unum et unus Dt-us sunt : et cum unus Deus\n\niUlelligantur et agnoscantur, unius etiam et aucto\nritatis intelligantur necesse\nest, Et rursum Dominus\n\nin Evangelio hujus unionis Trinitatem docet\ndicens :\n\nEuntes ergo docete omnes gentes, baptizantes\neoa in\nnomine Patris, et Filii\n, et Spiritus sancti, etc.\n\n(Matth. XXVIII, 10). Et cum Patris , et Filii, et Spi­\n\nritus sancti significantiam edidisset, Trinitatis tamen\nipsius nomen unum\nobservare nos docuit, quod est,\n\nSanctus, sanctus, sanctus , Dominus Deus sabaoth :\nplena est\nomnis terra majestate ejus (Esai. VI, 5): ac\nper hoc consuetudo Scripturæ\nmanifesta est, quæ\net cum unum Deum nuncupnl, intellectum tamen\nTrinitatis\nnon amputat : et cum Patris et Filii et\nSpiritus sancti meminit, nomen noti\ninterimit ma­\njestatis unius.\n\nEt quid plura ? Deficiet mihi pagina, deficiet tem­\npus, si cuncta quæ ad\nprobandam divinitatem Spi-\nritus sancti scripta\nsunt, revolvere ant enumerare\nvolnero. HIC nutem breviter dicta sunt ad retun­\n\ndendam impudentiam eorum, qni divinitatem Spiri­\ntus sancii, immo ut verius\ndicam, ipsam Trinitatem\nabnegare conanmr :\nipsam autem quando\nnon ita fit est, Denm fatentur : quando noh ita cre\ndant,\nut Scriptura divina nos docuit , et lit credere\noportet; sed prout illos traxerit\nsersus sui libido:\net ut intelligant quam longe a Me Dei sint, Sut\nquam\nalicni a salute quæ est in Christo Jesu , qui\nSpiritum sanctum I quo credentes\nsignamur in die\nredemptionis nostræ, contristare et abnegare nitun­\ntur : et\nut sciant qui talia sentiunt, quia hujusmodi\nmachinantur, quæ neque ad veniain ,\nneque ad re­\nmissionem peccatorum suorum poterunt pertinere ;\nquia scriptum\nest: Qui autem blasphemaverit in Spi­\nritum sanctum, non remittetur ei neque in hoc sæculo,\n\nneque in futuro ( Matth. XII,\n31): sed illi se potius\nsententiæ subjicere non nesciant, quam divina\nmensura idem per os Esaiæ protulit dicens : Vermis\neorum non morietur, et ignis eorum non exstinguetur\n\n(Esai. 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