Sermon 269
SERMO 269
On the Day of Pentecost
The unity of the Church is foreshadowed by the gift of tongues.
We celebrate the anniversary of the coming of the Holy Spirit. A solemn assembly, a solemn reading, and a solemn sermon are owed to this event. The first two have been completed, for you have gathered in great numbers, and you have listened when the reading was done. Let us carry out the third: let there not be a neglect of the service of our tongue for the one who both gifted all languages to the unlearned and subdued the languages of the learned in all nations, and gathered the diverse languages of nations into the unity of faith. For suddenly there came a sound from heaven, as if a violent wind were blowing: and there appeared to them tongues divided, as of fire, which also sat upon each one of them; and they began to speak in tongues, as the Spirit gave them to pronounce. That wind did not inflate but invigorated: that fire did not burn but animated. It was fulfilled in them what had been prophesied so long before: There are no tongues nor speeches whose voices are not heard: so that subsequently, when sent to preach the Gospel, they fulfilled what follows: Their sound has gone out into all the earth, and their words to the ends of the world. For what else did the Holy Spirit signify by giving the languages of all nations to those who had learned only the language of their own nation (which He then willed to be a sign of His presence), except that all nations would believe in the Gospel; so that at first each individual believer, and afterwards the very unity of the Church, would speak in all languages? What do those who refuse to be incorporated and joined with the Christian society, which bears fruit and grows in all nations, say to this? Can they deny that even now the Holy Spirit comes to Christians? Why then does no one now speak in the languages of all nations (which then was a sign of His coming), neither among us nor among them, except because what was then signified is now fulfilled? For then even one faithful individual spoke in all languages: and now the unity of the faithful speaks in all languages. Therefore even now all languages are ours, because we are members of the body in which they exist.
The distinction between the reception of baptism and the reception of the Spirit.
And rightly so, it is properly understood, that although we admit they have the Baptism of Christ, heretics and schismatics do not receive the Holy Spirit unless they adhere to the unity through the bond of charity. For then, indeed, the tongues of nations will also be their tongues: because where those tongues are, they too shall be, namely, in the same body of Christ growing everywhere, preserving the unity of the spirit in the bond of peace. Whoever is not bound by this bond is a servant. For, as the Apostle says, we have not received the spirit of bondage again to fear; but we have received the Spirit of adoption of sons, whereby we cry, Abba, Father. Therefore, we truly understand that the Holy Spirit showed His presence by the tongues of all nations at that time, so that even now, when He does not show Himself in the same way, it should be understood that whoever is baptized in the sacrament of Baptism but separated from the unity of all nations does not have Him. And lest it be thought that it naturally follows that whoever has the Baptism of the Trinity also has the Holy Spirit, a significant distinction has been made even within unity, so that we find some who, having been baptized, later received the Holy Spirit when the Apostles came to them in Samaria, though they were baptized in their absence. Others, in a singular example, received the Spirit before Baptism; as when Peter was speaking, Cornelius and those with him were granted it by heavenly power, which no man can contradict. For others, the Spirit came immediately after Baptism, as with the eunuch to whom Philip preached Christ from the prophet Isaiah. For others, it was by the laying on of the Apostles' hands, as with many. For others, it was not by the laying on of hands, but by all praying; as on that very day we solemnly celebrate today, when there were a hundred and twenty souls in one room with the Apostles. For others, it was without any laying on of hands or any praying, but while all were hearing the word of God; as with those I mentioned earlier, Cornelius and his household. Why, then, sometimes in one way, and other times in another way, except that nothing may be attributed to human pride, but all to divine grace and power? This distinction between the reception of Baptism and the reception of the Holy Spirit instructs us sufficiently, that we should not think these people immediately have the Holy Spirit, whom we do not deny have Baptism. How much more those, whom no Christian charity of unity has armed! For the love of God is shed abroad in our hearts; not by ourselves, but, as follows, by the Holy Spirit who is given unto us. Wherefore, as at that time the tongues of all nations indicated the presence of the Holy Spirit in one person; so now, charity of the unity of all nations indicates His presence.
Against the Donatist Schismatics.
But the natural man, these are the words of the Apostle, does not perceive the things of the Spirit of God. Indeed, he reproaches the natural ones, to whom he says: Each of you says: I am of Paul, I am of Apollos, I am of Cephas, I am of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? For just as the spiritual rejoice in unity, so the natural ones pursue dissensions. And concerning these, Judas the apostle writes most openly: These are, he says, those who separate themselves, natural, having not the Spirit. What could be more evident? What could be more explicit? Therefore, let the foolish cease to flatter themselves and say to us: What are we to gain when we come to you, since you already admit that we have the Baptism of Christ? We answer them: You have the Baptism of Christ; come that you may also have the Spirit of Christ. Fear what is written: But if anyone does not have the Spirit of Christ, he does not belong to Him. You have put on Christ in the form of the sacrament; put Him on by the imitation of His example. Because Christ suffered for us, leaving us an example, so that we might follow in His steps. Do not be those who have a form of godliness but deny its power. And what greater virtue of godliness is there than the love of unity? It is said in the Psalms: I have seen an end to all perfection: your commandment is exceedingly broad. What commandment, unless it is the one about which it is said: A new commandment I give you, that you love one another. Why is it broad, unless because the love of God has been poured out in our hearts? Why is it the end of all perfection, unless because the fullness of the law is love; and the entire law is summed up in this word: You shall love your neighbor as yourself? And so you love your neighbors as yourselves, such that when some evil, which has neither been seen nor proved, is believed about you, you do not want it to be believed; yet, what you have neither seen nor proved, you believe about the whole world.
Actions, not only words, must say "Lord Jesus".
You seem to be saying: Lord Jesus. And perhaps not understanding, you pay attention to what the Apostle says: No one says: Lord Jesus, except in the Holy Spirit. But what he says is said in a marked manner, and in a specific way. For no one says: Lord Jesus, except in the Holy Spirit, but if he says it in deeds, not with words alone. For they can say: Lord Jesus, even those of whom he says: Do what they say; but do not do what they do. All heresies, which of course you also disapprove, say: Lord Jesus. Nor indeed will He separate from the kingdom of heaven those whom He finds in the Holy Spirit; and yet He says: Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven. But No one says: Lord Jesus, except in the Holy Spirit! No one indeed, but in the way it is said, that is in deeds. Whence he subsequently adds: But the one who does the will of my Father who is in heaven, he will enter the kingdom of heaven. For the same apostle says of some: They profess to know God, but they deny Him by their deeds. Just as He is denied by deeds, so He is acknowledged by deeds. In this manner of speaking, no one says: Lord Jesus, except in the Holy Spirit. Therefore, if you do not join the unity, separating yourselves, you will be animalistic, not having the Spirit. But if you approach falsehood: The Holy Spirit of discipline will flee from falsehood. Then, therefore, recognize that you have the Holy Spirit, when you from sincere love consent in your mind to adhere to unity. Let us answer those saying to them, What shall we receive! and let us, brothers, offer ourselves as an example to them of good works, neither prideful because we stand, nor desperate of the fallen.