Chapter VIII.

St. Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father, and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons.

70. But what wonder is it if foolish men question about words, when they do so even about syllables? For some think that a distinction should be made and that God should be praised in the Spirit, but not with the Spirit, and consider that the greatness of the Godhead is to be estimated from one syllable or some custom, arguing that if they consider that God should be glorified in the Spirit, they point to some office of the Holy Spirit, but that if they say that God receives glory or power with the Spirit, they seem to imply some association and communion of the Father, the Son, and the Holy Spirit.

71. But who can separate what is incapable of separation? who can divide that association which Christ shows to be inseparable? “Go,” says He, “baptize all nations in the Name of the Father and of the Son and of the Holy Spirit.”313    S. Matt. xxviii. 19. Has He changed either a word or a syllable here concerning 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 Spirit. The expression is the same for the Spirit as for the Father and for Himself. From which is inferred not any office of the Holy Spirit, but rather a sharing of honour or of working when we say “in the Spirit.”

72. Consider, too, that this opinion of yours tends to the injury of the Father and the Son, for the latter did not say, “with the Name of the Father and of the Son, and of the Holy Spirit,” but in the Name, and yet not any office but the power of the Trinity is expressed in this syllable,

73. Lastly, that you may know that it is not a syllable which prejudices faith, but faith which commends a syllable, Paul also speaks in Christ. Christ is not less, because Paul spoke in Christ, as you find: “We speak before God in Christ.”314    2 Cor. ii. 17. As, then, the Apostle says that we speak in Christ, so, too, is that which we speak in the Spirit; as the Apostle himself said: “No man saith Lord Jesus, except in the Holy Spirit.”315    1 Cor. xii. 3. So, then, in this place not any subjection of the Holy Spirit, but a connection of grace is signified.

74. And that you may know that distinction does not depend upon a syllable, he says also in another place: “And these indeed were you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus Christ, and in the Spirit of our God.”316    1 Cor. vi. 11. How many instances of this I can bring forward. For it is written: “Ye are all one in Christ Jesus,”317    Gal. iii. 28. and elsewhere: “To those sanctified in Christ Jesus,”318    1 Cor. i. 2. and again: “That we might be the righteousness of God in Him,”319    2 Cor. v. 21. and in another place: “Should fall from the chastity which is in Christ Jesus.”320    2 Cor. xi. 3.

75. But what am I doing? For while I say that like things are written of the Son as of the Spirit, I am rather leading on to this, not that because it is written of the Son, therefore it would appear to be reverently written of the Holy Spirit, but that because the same is written of the Spirit, therefore men allege that the Son’s honour is lessened because of the Spirit. For say they, Is it written of God the Father?

76. But let them learn that it is also said of God the Father: “In the Lord I will praise the word;”321    Ps. lvi. [lv.] 4. and elsewhere: “In God we will do mighty deeds;”322    Ps. lx. [lix.] 12. and “My remembrance shall be ever in Thee;”323    Ps. lxxi. [lxx.] 6. and “In Thy Name will we rejoice;”324    Ps. lxxxix. [lxxxviii.] 16. and again in another place: “That his deeds may be manifested, that they are wrought in God;”325    S. John iii. 21. and Paul: “In God Who created all things;”326    Eph. iii. 9. and again: “Paul and Silvanus and Timotheus to the Church of the Thessalonians in God the Father and the Lord Jesus Christ;”327    2 Thess. i. 2. and in the Gospel: “I in the Father and the Father in Me,” and “the Father that dwelleth in Me.”328    S. John xiv. 10. It is also written: “He that glorieth let him glory in the Lord;”329    2 Cor. x. 17. and in another place: “Our life is hid with Christ in God.”330    Col. iii. 3. Did he here ascribe more to the Son than to the Father in saying that we are with Christ in God? or does our state avail more than the grace of the Spirit, so that we can be with Christ and the Holy Spirit cannot? And when Christ wills to be with us, as He Himself said: “Father, I will that they whom Thou hast given Me be with Me where I am,”331    S. John xvii. 24. would He disdain to be with the Spirit? For it is written: “Ye coming together and my spirit with the power of the Lord Jesus.”332    1 Cor. v. 4. Do we then come together in the power of the Lord, and dare to say that the Lord Jesus would not be willing to come together with the Spirit Who does not disdain to come together with us?

77. So the Apostle thinks that it makes no difference which particle you use. For each is a conjunctive particle, and conjunction does not cause separation, for if it divided it would not be called a conjunction.

78. What, then, moves you to say that to God the Father or to His Christ there is glory, life, greatness, or power, in the Holy Spirit, and to refuse to say with the Holy Spirit? Is it that you are afraid of seeming to join the Spirit with the Father and the Son? But hear what is written of the Spirit: “For the law of the Spirit is life in Christ Jesus.”333    Rom. viii. 2. And in another place God the Father says: “They shall worship Thee, and in Thee they shall make supplication.”334    Isa. xlv. 14 [LXX.]. God the Father says that we ought to pray in Christ; and do you think that it is any derogation to the Spirit if the glory of Christ is said to be in Him?

79. Hear that what you are afraid to acknowledge of the Spirit, the Apostle did not fear to claim for himself; for he says: “To be dissolved and to be with Christ is much better.”335    Phil. i. 23. Do you deny that the Spirit, through Whom the Apostle was made worthy of being with Christ, is with Christ?

80. What, then, is the reason that you prefer saying that God or Christ is glorified 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 your making the Lord greater or less is a matter which can be refuted, yet since we read, “For Christ was made sin for us, that we might be the righteousness of God in Him,”336    2 Cor. v. 21. He is found chiefest in Whom we are found most low. So, too, elsewhere you read, “For in Him all things consist,”337    Col. i. 17. that is, in His power. And the things which consist in Him cannot be compared to Him, because they receive from His power the substance whereby they consist.

81. Do you then understand that God so reigns in the Spirit that the power of the Spirit, as a kind of source of substance, imparts to God the origin of His rule? But this is impious. And so our predecessors338    See St. Basil, De Sp. Sancto, III. 29. spoke of the unity of power of the Father, the Son, and the Holy Spirit, when they said that the glory of Christ was with the Spirit, that they might declare their inseparable connection.

82. For how is the Holy Spirit separated from the Son, since “the Spirit Himself beareth witness with our spirit that we are sons of God, and if sons, also heirs, heirs, indeed, of God and joint-heirs with Christ.”339    Rom. viii. 16, 17. Who, then, is so foolish as to wish to dissever the eternal conjunction of the Spirit and Christ, when the Spirit by Whom we are made joint-heirs with Christ conjoins even what is severed.

83. “If so be,” he says, “we suffer with Him, that we may be also glorified together.”340    Rom. viii. 16, 17. If we then shall be glorified together with Christ through the Spirit, how do we refuse to admit that the Spirit Himself is glorified together with Christ? Do we dissociate the life of Christ and of the Holy Spirit when the Spirit says that we shall live together with the Son of God? For the Apostle says: “If we be dead with Christ we believe that we shall also live with Him;” and then again: “For if we suffer with Him we shall also live with Him, and not only shall we live with Him, but shall be also glorified with Him, and not only be glorified but shall also reign with Him.”341    2 Tim. ii. 11, 12.

84. No division, then, is implied in those particles, for each is a particle of conjunction. And lastly, we often find in holy Scripture the one inserted and the other understood, as it is written: “I will enter into Thy house in whole burnt-offerings,”342    Ps. lxvi. [lxv.] 13. that is, “with whole burnt-offerings;” and in another place: “He brought them forth in silver and gold,”343    Ps. cv. [civ.] 37. that is, “with silver and gold.” And elsewhere the Psalmist says: “Wilt Thou not go forth with us in our hosts?”344    Ps. xliv. [xliii.] 10. for that which is really meant, “with our hosts.” So, then, in the use of the expression no lessening of honour can be implied, and nothing ought to be deduced derogatory to the honour of the Godhead, it is necessary that with the heart man should believe unto righteousness, and that out of the faith of the heart confession should be made in the mouth unto salvation. But they who believe not with the heart spread what is derogatory with their mouth.

CAPUT VIII.

0757D

Argutiam haereticorum qui Deum idcirco dictitabunt in Spiritu, non autem cum Spiritu glorificandum, ut 0758A hinc eumdem Spiritum esse inferiorem colligerent, diluit: quamobrem particulam in etiam Filio, immo et Patri quoque aptari planum facit: at e contrario cum creaturis etiam attribui sine ulla divinitatis injuria; proindeque in iisdem praepositionibus simpliciter agnoscendam divinarum personarum conjunctionem.

70. Sed quid mirum si de verbis amentes homines faciunt quaestionem, cum faciant et de syllabis? Sunt enim qui hinc putent faciendam esse distantiam, quod dicant in Spiritu Deum, non cum Spiritu praedicandum: et ex una syllaba, vel usu quodam divinitatis aestimandum putent esse momentum, argumentantes quod si in Spiritu Deum praedicandum 0758B putent, ministerium sancti Spiritus signare videantur: si vero cum Spiritu dicant Dei vel virtutem esse, vel gloriam, societatem quamdam et communionem Patris et Filii et Spiritus sancti designare videantur.

71. Sed quis separet, quod non potest separari? quis dividat societatem, quam, individuam Christus ostendit? Ite, inquit, baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti (Matth. XXVIII, 19). Numquid hic vel circa Patrem vel Filium vel Spiritum sanctum aut verbum mutavit, aut syllabam? Non utique: sed In nomine, inquit, 648 Patris et Filii et Spiritus sancti. Idem de Spiritu quod de Patre et de se sonat. Unde nullum Spiritus sancti ministerium, sed consortium magis 0758C honoris aut operis, cum in Spiritu dicitur, aestimatur.

72. Considera et hic quia ad Patrem et Filium hoc opinionis vestrae praejudicium derivatur; quia hic non dixit: Cum Patris et Filii et Spiritus sancti nomine; sed in nomine: et tamen non ministerium aliquod Trinitatis hac syllaba exprimitur, sed potestas.

73. Denique ut scias quia fidei non praejudicat syllaba, sed commendat fides syllabam, et Paulus loquitur in Christo. Nec ideo minor Christus est, quia Paulus locutus in Christo est, sicut habes: Coram Deo in Christo loquimur (II Cor. II, 6). Quemadmodum igitur Apostolus dicit quia in Christo loquimur; ita illud est quia loquimur in Spiritu; sicut 0758D ipse Apostolus dixit: Nemo dicit Dominum Jesum, nisi in Spiritu sancto (I Cor. XII, 3). Non subjectio 0759A itaque hoc loco Spiritus sancti, sed gratiae copula designatur.

74. Et ut scias discretionem non esse de syllaba, alibi quoque ait: Et haec quidem fuistis: sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Jesu Christi, et in Spiritu Dei nostri (I Cor. VI, 11). Quam multa possum hinc exempla proferre! Scriptum est enim: Omnes vos unum estis in Christo Jesu (Galat. III, 26); et alibi: Sanctificatis in Christo Jesu (I Cor. I, 2); et iterum: Ut nos essemus justitia Dei in ipso (II Cor. V, 21); et alio loco: Ut excidant a castitate, quae est in Christo Jesu (II Cor. XI, 3).

75. Verum quid ago? Dum enim similiter dico scriptum esse de Filio, quemadmodum de Spiritu 0759B scriptum est, magis illud incurro; ut non quia de Filio scriptum est, religiose dictum videatur de Spiritu: sed quia idem de Spiritu scriptum est, etiam de Filio propter Spiritum objiciant derogatum. Dicunt enim: Numquid de Deo Patre scriptum est?

76. Sed accipiant etiam de Deo Patre dictum: In Domino laudabo verbum (Ps. LV, 5); et alibi: In Deo faciemus virtutem (Ps. LIX, 14); et: In te commemoratio mea semper (Ps. LXX, 16); et: In nomine tuo exsultabimus (Ps. LXXXVIII, 17); iterum alibi: Ut manifestentur opera ejus, quia in Deo sunt facta (Joan. III, 21); et Paulus: In Deo qui omnia creavit (Ephes. III, 9); et iterum: Paulus et Sylvanus et Timotheus Ecclesiae Thessalonicensium in Deo Patre et Domino Jesu Christo (I Thess. I, 1); et in Evangelio: Ego 0759C in Patre, et Pater in me (Joan. XIV, 10); et: Pater qui in me manet (Ibid.). Scriptum est etiam: Qui gloriatur in Domino glorietur (II Cor. X, 17); et alibi: Vita autem nostra abscondita est cum Christo in Deo (Coloss. III, 3). Numquid hic plus Filio quam Patri detulit, ut in Deo nos diceret esse cum Christo? aut numquid plus nostra conditio quam 649 Spiritus gratia sibi vindicat; ut nos possimus esse cum Christo, Spiritus sanctus esse non possit? Et cum Christus velit esse nobiscum, sicut ipse dixit: Pater, quos dedisti mihi, volout ubi ego sum, et ipsi sint mecum (Joan. XVI, 24), dedignetur esse cum Spiritu? Scriptum est etiam: Convenientibus vobis et meo Spiritu cum virtute Domini Jesu (I Cor. V, 4). Ergo nos cum virtute Domini convenimus, et audemus dicere 0759D quod nolit Dominus Jesus cum Spiritu convenire, qui non dedignatur convenire nobiscum.

0760A 77. Nullam igitur distantiam putat Apostolus hac an illa syllaba utaris. Syllaba enim conjunctionis est, conjunctio autem sejunctionem non facit; neque enim si divideret, conjunctio diceretur.

78. Quid igitur te movet ut dicas quia gloria est Deo Patri, vel Christo ejus, vita, virtus, magnificentia, potestas in Spiritu sancto, et nolis dicere cum Spiritu sancto? An quia times ne et Spiritum cum Patre et Filio sociare videaris? Sed audi et de Spiritu scriptum: Lex enim Spiritus vitae in Christo Jesu (Rom. VIII, 2). Et alibi Deus Pater dicit: Et adorabunt te, et in te deprecabuntur (Esai. XLV, 14). In Christo orare nos debere Deus Pater dicit; et tu putas Spiritui derogari, si in eo gloria Christi esse dicatur?

0760B 79. Audi quod times de Spiritu confiteri, non timuisse de se sibi Apostolum vindicare; ait enim: Dissolvi, et cum Christo esse multo melius (Phil. I, 23). Cum quo igitur est Apostolus, cum eo negas esse Spiritum, per quem Apostolus meruit esse cum Christo?

80. Quae igitur ratio est, ut in Spiritu malis dicere, quam cum Spiritu gloriam Dei esse vel Christi? An quia si dicas in Spiritu, minor Christo Spiritus declaratur? Quamvis hoc refutabile sit, ut majorem Dominum facias et minorem; tamen cum lectum sit: Quia pro nobis peccatum factus est Christus ut nos essemus justitia Dei in ipso (II Cor. V, 21); ille invenitur potissimus, in quo sumus nos infimi. Sic et alibi habes: Quia omnia in ipso constant (Colos. 0760C I, 17), hoc est in ejus virtute. Nec comparari possunt illi, quae in eo constant; quia ex virtute ejus ut constent, substantiam consequuntur.

81. Numquid igitur sic Deum regnare vultis in Spiritu, ut virtus Spiritus regnandi Deo principium quasi fons quidam substantiae largiatur? Sed hoc impium est. Et ideo ut unam Patris et Filii et Spiritus sancti majores nostri dicerent potestatem cum spiritu gloriam Christi esse memorabant, quo individuam copulam declararent.

82. Quomodo enim separatur Spiritus sanctus a Filio, cum ipse Spiritus testimonium reddat spiritui nostro quod sumus filii Dei? Si autem filii, et haeredes: haeredes quidem Dei, cohaeredes autem Christi 0760D (Rom. VIII, 16, 17). Quis igitur tam amens, qui conjunctionem Spiritus et Christi dissociet sempiternam; 0761A cum Spiritus etiam disjuncta connectat, per quem Christi efficimur cohaeredes?

650 83. Si tamen, inquit, compatimur, ut et conglorificemur (Ibid.). Si nos ergo conglorificabimur cum Christo per Spiritum, quomodo et ipsum conglorificari Christo Spiritum recusamus? Dissociamus vitam Christi et Spiritus sancti, cum Spiritus dicat quod simul victuri sumus cum Dei Filio? Dicit enim Apostolus: Si autem mortui sumus cum Christo, credimus quod etiam simul vivemus cum illo (Rom. VI, 8); deinde alibi: Si enim compatimur, inquit, et convivemus: nec solum convivemus, sed etiam conglorificabimur: nec solum conglorificabimur, sed etiam conregnabimus (II Tim. II, 11, 12).

84. Non est igitur in syllabis istis ulla discretio; 0761B utraque enim syllaba conjunctionis est. Denique saepe reperimus in Scripturis alteram interpositam, et alteram intellectam, sicut scriptum est: Introibo in domum tuam in holocaustis (Ps. LXV, 13), hoc est, cum holocaustis; et alibi: Eduxit, inquit, eos in argento et auro (Ps. CIV, 37), hoc est, cum argento et auro. Alibi quoque ait: Non egredieris in virtutibus nobiscum (Ps. XLIII, 10); pro eo quod est, cum virtutibus. Ergo cum et in usu sermonis calumnia esse non possit, et ex sermone calumnia divinitati non debeat excitari, opus est ut ad justitiam corde credatur, et ex fide cordis fiat ad salutem in ore confessio (Rom. X, 10). Sed qui corde non credunt, calumniam strunt verbis.