Whether It Is Fitting to Say That When Christ Was Baptized the Holy
Ghost Came Down on Him in the Form of a Dove?
Objection 1: It would seem that it is not fitting to say that when
Christ was baptized the Holy Ghost came down on Him in the form of a
dove. For the Holy Ghost dwells in man by grace. But the fulness of
grace was in the Man-Christ from the beginning of His conception,
because He was the "Only-begotten of the Father," as is clear from
what has been said above (Q. 7, A. 12; Q. 34, A. 1). Therefore the
Holy Ghost should not have been sent to Him at His baptism.
Obj. 2: Further, Christ is said to have "descended" into the world in
the mystery of the Incarnation, when "He emptied Himself, taking the
form of a servant" (Phil. 2:7). But the Holy Ghost did not become
incarnate. Therefore it is unbecoming to say that the Holy Ghost
"descended upon Him."
Obj. 3: Further, that which is accomplished in our baptism should
have been shown in Christ's baptism, as in an exemplar. But in our
baptism no visible mission of the Holy Ghost takes place. Therefore
neither should a visible mission of the Holy Ghost have taken place
in Christ's baptism.
Obj. 4: Further, the Holy Ghost is poured forth on others through
Christ, according to John 1:16: "Of His fulness we all have
received." But the Holy Ghost came down on the apostles in the form,
not of a dove, but of fire. Therefore neither should He have come
down on Christ in the form of a dove, but in the form of fire.
_On the contrary,_ It is written (Luke 3:22): "The Holy Ghost
descended in a bodily shape as a dove upon Him."
_I answer that,_ What took place with respect to Christ in His
baptism, as Chrysostom says (Hom. iv in Matth. [*From the
supposititious Opus Imperfectum]), "is connected with the mystery
accomplished in all who were to be baptized afterwards." Now, all
those who are baptized with the baptism of Christ receive the Holy
Ghost, unless they approach unworthily; according to Matt. 3:11: "He
shall baptize you in the Holy Ghost." Therefore it was fitting that
when our Lord was baptized the Holy Ghost should descend upon Him.
Reply Obj. 1: As Augustine says (De Trin. xv): "It is most absurd to
say that Christ received the Holy Ghost, when He was already thirty
years old: for when He came to be baptized, since He was without sin,
therefore was He not without the Holy Ghost. For if it is written of
John that 'he shall be filled with the Holy Ghost from his mother's
womb,' what must we say of the Man-Christ, whose conception in the
flesh was not carnal, but spiritual? Therefore now," i.e. at His
baptism, "He deigned to foreshadow His body," i.e. the Church, "in
which those who are baptized receive the Holy Ghost in a special
manner."
Reply Obj. 2: As Augustine says (De Trin. ii), the Holy Ghost is said
to have descended on Christ in a bodily shape, as a dove, not because
the very substance of the Holy Ghost was seen, for He is invisible:
nor as though that visible creature were assumed into the unity of
the Divine Person; since it is not said that the Holy Ghost was the
dove, as it is said that the Son of God is man by reason of the
union. Nor, again, was the Holy Ghost seen under the form of a dove,
after the manner in which John saw the slain Lamb in the Apocalypse
(5:6): "For the latter vision took place in the spirit through
spiritual images of bodies; whereas no one ever doubted that this
dove was seen by the eyes of the body." Nor, again, did the Holy
Ghost appear under the form of a dove in the sense in which it is
said (1 Cor. 10:4): "'Now, the rock was Christ': for the latter had
already a created existence, and through the manner of its action was
called by the name of Christ, whom it signified: whereas this dove
came suddenly into existence, to fulfil the purpose of its
signification, and afterwards ceased to exist, like the flame which
appeared in the bush to Moses."
Hence the Holy Ghost is said to have descended upon Christ, not by
reason of His being united to the dove: but either because the dove
itself signified the Holy Ghost, inasmuch as it "descended" when it
came upon Him; or, again, by reason of the spiritual grace, which is
poured out by God, so as to descend, as it were, on the creature,
according to James 1:17: "Every best gift and every perfect gift is
from above, coming down from the Father of lights."
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 assaults 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 fortitude, 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 God: 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 publishing 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. xxx 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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