Part IV (Tertia Pars) Part 67 (1/2)
Reply Obj. 3: As Chrysostom says (Hom. xii in Matth.): ”At the beginning of all spiritual transactions sensible visions appear, for the sake of them who cannot conceive at all an incorporeal nature ... so that, though afterwards no such thing occur, they may shape their faith according to that which has occurred once for all.”
And therefore the Holy Ghost descended visibly, under a bodily shape, on Christ at His baptism, in order that we may believe Him to descend invisibly on all those who are baptized.
Reply Obj. 4: The Holy Ghost appeared over Christ at His baptism, under the form of a dove, for four reasons. First, on account of the disposition required in the one baptized--namely, that he approach in good faith: since, as it is written (Wis. 1:5): ”The holy spirit of discipline will flee from the deceitful.” For the dove is an animal of a simple character, void of cunning and deceit: whence it is said (Matt. 10:16): ”Be ye simple as doves.”
Secondly, in order to designate the seven gifts of the Holy Ghost, which are signified by the properties of the dove. For the dove dwells beside the running stream, in order that, on perceiving the hawk, it may plunge in and escape. This refers to the gift of wisdom, whereby the saints dwell beside the running waters of Holy Scripture, in order to escape the a.s.saults of the devil. Again, the dove prefers the more choice seeds. This refers to the gift of knowledge, whereby the saints make choice of sound doctrines, with which they nourish themselves. Further, the dove feeds the brood of other birds. This refers to the gift of counsel, with which the saints, by teaching and example, feed men who have been the brood, i.e. imitators, of the devil. Again, the dove tears not with its beak. This refers to the gift of understanding, wherewith the saints do not rend sound doctrines, as heretics do. Again, the dove has no gall. This refers to the gift of piety, by reason of which the saints are free from unreasonable anger. Again, the dove builds its nest in the cleft of a rock. This refers to the gift of fort.i.tude, wherewith the saints build their nest, i.e. take refuge and hope, in the death wounds of Christ, who is the Rock of strength. Lastly, the dove has a plaintive song. This refers to the gift of fear, wherewith the saints delight in bewailing sins.
Thirdly, the Holy Ghost appeared under the form of a dove on account of the proper effect of baptism, which is the remission of sins and reconciliation with G.o.d: for the dove is a gentle creature.
Wherefore, as Chrysostom says, (Hom. xii in Matth.), ”at the Deluge this creature appeared bearing an olive branch, and publis.h.i.+ng the tidings of the universal peace of the whole world: and now again the dove appears at the baptism, pointing to our Deliverer.”
Fourthly, the Holy Ghost appeared over our Lord at His baptism in the form of a dove, in order to designate the common effect of baptism--namely, the building up of the unity of the Church. Hence it is written (Eph. 5:25-27): ”Christ delivered Himself up ... that He might present ... to Himself a glorious Church, not having spot or wrinkle, or any such thing ... cleansing it by the laver of water in the word of life.” Therefore it was fitting that the Holy Ghost should appear at the baptism under the form of a dove, which is a creature both loving and gregarious. Wherefore also it is said of the Church (Cant 6:8): ”One is my dove.”
But on the apostles the Holy Ghost descended under the form of fire, for two reasons. First, to show with what fervor their hearts were to be moved, so as to preach Christ everywhere, though surrounded by opposition. And therefore He appeared as a fiery tongue. Hence Augustine says (Super Joan., Tract. vi): Our Lord ”manifests” the Holy Ghost ”visibly in two ways”--namely, ”by the dove coming upon the Lord when He was baptized; by fire, coming upon the disciples when they were met together ... In the former case simplicity is shown, in the latter fervor ... We learn, then, from the dove, that those who are sanctified by the Spirit should be without guile: and from the fire, that their simplicity should not be left to wax cold.
Nor let it disturb anyone that the tongues were cloven ... in the dove recognize unity.”
Secondly, because, as Chrysostom says (Gregory, Hom. x.x.x in Ev.): ”Since sins had to be forgiven,” which is effected in baptism, ”meekness was required”; this is shown by the dove: ”but when we have obtained grace we must look forward to be judged”; and this is signified by the fire.
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SEVENTH ARTICLE [III, Q. 39, Art. 7]
Whether the Dove in Which the Holy Ghost Appeared Was Real?
Objection 1: It would seem that the dove in which the Holy Ghost appeared was not real. For that seems to be a mere apparition which appears in its semblance. But it is stated (Luke 3:22) that the ”Holy Ghost descended in a bodily shape as a dove upon Him.” Therefore it was not a real dove, but a semblance of a dove.
Obj. 2: Further, just as ”Nature does nothing useless, so neither does G.o.d” (De Coelo i). Now since this dove came merely ”in order to signify something and pa.s.s away,” as Augustine says (De Trin. ii), a real dove would have been useless: because the semblance of a dove was sufficient for that purpose. Therefore it was not a real dove.
Obj. 3: Further, the properties of a thing lead us to a knowledge of that thing. If, therefore, this were a real dove, its properties would have signified the nature of the real animal, and not the effect of the Holy Ghost. Therefore it seems that it was not a real dove.
_On the contrary,_ Augustine says (De Agone Christ. xxii): ”Nor do we say this as though we a.s.serted that our Lord Jesus Christ alone had a real body, and that the Holy Ghost appeared to men's eyes in a fallacious manner: but we say that both those bodies were real.”
_I answer that,_ As stated above (Q. 5, A. 1), it was unbecoming that the Son of G.o.d, who is the Truth of the Father, should make use of anything unreal; wherefore He took, not an imaginary, but a real body. And since the Holy Ghost is called the Spirit of Truth, as appears from John 16:13, therefore He too made a real dove in which to appear, though He did not a.s.sume it into unity of person.
Wherefore, after the words quoted above, Augustine adds: ”Just as it behooved the Son of G.o.d not to deceive men, so it behooved the Holy Ghost not to deceive. But it was easy for Almighty G.o.d, who created all creatures out of nothing, to frame the body of a real dove without the help of other doves, just as it was easy for Him to form a true body in Mary's womb without the seed of a man: since the corporeal creature obeys its Lord's command and will, both in the mother's womb in forming a man, and in the world itself in forming a dove.”
Reply Obj. 1: The Holy Ghost is said to have descended in the shape or semblance of a dove, not in the sense that the dove was not real, but in order to show that He did not appear in the form of His substance.
Reply Obj. 2: It was not superfluous to form a real dove, in which the Holy Ghost might appear, because by the very reality of the dove the reality of the Holy Ghost and of His effects is signified.
Reply Obj. 3: The properties of the dove lead us to understand the dove's nature and the effects of the Holy Ghost in the same way.
Because from the very fact that the dove has such properties, it results that it signifies the Holy Ghost.
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EIGHTH ARTICLE [III, Q. 39, Art. 8]
Whether It Was Becoming, When Christ Was Baptized That the Father's Voice Should Be Heard, Bearing Witness to the Son?
Objection 1: It would seem that it was unbecoming when Christ was baptized for the Father's voice to be heard bearing witness to the Son. For the Son and the Holy Ghost, according as they have appeared visibly, are said to have been visibly sent. But it does not become the Father to be sent, as Augustine makes it clear (De Trin. ii).
Neither, therefore, (does it become Him) to appear.
Obj. 2: Further, the voice gives expression to the word conceived in the heart. But the Father is not the Word. Therefore He is unfittingly manifested by a voice.