{"id":1159,"date":"2020-01-06T01:36:51","date_gmt":"2020-01-06T07:36:51","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=1159"},"modified":"2020-01-06T01:36:51","modified_gmt":"2020-01-06T07:36:51","slug":"how-is-the-holy-spirit-like-a-dove","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/","title":{"rendered":"How is the Holy Spirit Like a Dove?"},"content":{"rendered":"

\"\"Christ’s baptism by St. John the Forerunner in the Jordan is narrated in all four Gospels.\u00a0 One element of the telling of this event found in all four is the descent of the Holy Spirit (Matt 3:16; Mark 1:10; Luke 3:22; John 1:32).\u00a0 In each of these cases, the Spirit’s descent is compared to a dove.\u00a0 Possibly because this comparison is conveyed in traditional Orthodox iconography through the depiction of a literal bird, it is often misunderstood.\u00a0 The text is not meaning to convey that the Spirit turned into a bird or made some sort of bird manifestation.\u00a0 In some less traditional iconography, the Spirit is even depicted as a bird in other generalized settings.\u00a0 Two details, however, are here important.\u00a0 First, it is the descent of the Spirit which is described as being like a dove, not his appearance.\u00a0 “Dove-like” refers to the action or movement of the Spirit.\u00a0 Second and most importantly, the baptism of Christ is not the first time in the Scriptures at which the movement of the Spirit in relation to water is compared to that of a bird.<\/p>\n

In Genesis 1:2, the Spirit is described at the beginning of the creation of the world as moving over the waters.\u00a0 The Hebrew verb used (rachaf) is used in the Piel binyan to refer to the action of a mother bird hovering over her young.\u00a0 The Syriac cognate, as St. Basil the Great notes, refers to a bird brooding over eggs (cf. Deut 32:11).\u00a0 The mode of the Spirit’s descent upon Christ as he emerges from the waters is therefore quite deliberate, pointing back to the beginning of creation.\u00a0 In all four Gospels, Christ’s baptism represents the very beginning of his public ministry.\u00a0 This, then, recasts the work of Christ, from the perspective of Theophany, as re-creation.\u00a0 For St. Mark, this event is the beginning of the gospel (1:1).\u00a0 The story of the victory of Christ, for St. Mark, is the story of a new round of divine creative action.\u00a0 The Holy Trinity is manifest at the Theophany for the same reason that the Holy Trinity is manifest in the original creation narrative (Genesis 1:1-2; John 1:1-3).\u00a0 Creation is an act of the Triune God.<\/p>\n

As discussed in a previous post<\/a>, Genesis 1 does not cast creation over against a preceding nothingness.\u00a0 Other Biblical texts describe creation ex nihilo<\/em> in the sense in which Christians are used to thinking about it.\u00a0 Rather, Genesis 1 describes creation as divine order over against chaos.\u00a0 The earth, at the beginning of God’s creative action, is formless and empty, a watery abyss, an embodiment of chaos and death (1:2).\u00a0 In response, in the first three days, God sets the earth in order, giving it structure.\u00a0 In the second three days, he fills those structures with life.\u00a0 Genesis 1 describes the defeat of chaos by Yahweh in terms not redolent of victory in battle.\u00a0 This serves as a polemic over against comparable stories from the pagan world in which creation was the result of a lengthy struggle between divine beings of equal power.\u00a0 No spiritual being is in Yahweh’s category.\u00a0 But the language of Chaoskampf<\/em> is applied to Yahweh and the creation of the world in Old Testament texts (eg. Ps 74:13-23; Is 27:1).\u00a0 The language of creation and the language of gospel as the report of a victory, therefore, overlap in ancient cosmogony.\u00a0 The language of the crushing of the dragon’s heads is interwoven into the language of Theophany vis a vis the waters.<\/p>\n

After the creation of humanity, they are charged with participating in and continuing the work of the Triune God in creation.\u00a0 Paradise has been ordered and filled with life, humanity is to leave Paradise, taking Eden with them, to fill the earth and subdue it, fill it with life and order it (Gen 1:28).\u00a0 Ultimately, this would have led to humanity participating with Yahweh in his rest at the end of his labors.\u00a0 Humanity, however, repeatedly chose, rather, to join with rebellious spiritual powers in their rejection of the divine order and of the Triune God.\u00a0 Not only did humanity fail to transform the rest of the earth into Eden, but humanity was cast out of Paradise into this present world and through rebellion further corrupted it, spreading chaos, disorder, and death throughout it.\u00a0 A new creation, then, represents a battle and a victory against the spiritual powers of chaos and death followed by a restructuring of the world and a filling of it with new life.\u00a0 This is the ministry of Christ which begins with his baptism at Theophany.\u00a0 Christ’s victory over the spiritual powers of sin and death will produce a new creation of justice and holiness.\u00a0 Through the resurrection of the dead, this new heaven and new earth will be filled with unending life.<\/p>\n

In Genesis 1, the watery abyss represents chaos, and the forces of chaos are represented by the sea and the river in Judea’s neighboring cosmogonies<\/a>.\u00a0 By sanctifying the waters through entering them bodily, Christ achieves the first victory over these forces at the core element of their perceived power and control.\u00a0 This is not, however, the beginning of the new creation wrought by Christ’s earthly ministry.\u00a0 For two centuries before the popular spread of the celebration of Christ’s Nativity, the feast of Theophany was a feast of the incarnation.\u00a0 It is through the incarnation that the new creation begins with humanity itself.\u00a0 When the second person of Yahweh was made man, he set human nature back in order and filled humanity with divine life.\u00a0 It is in this sense that the hymns of Holy Theophany repeatedly speak of Adam’s renewal within the waters of the Jordan.\u00a0 It was with Adam, with humanity, that the first work of creation went awry through rebellion.\u00a0 It is in Christ, through fulfilling all the demands of justice, that creation is renewed beginning with humanity itself.<\/p>\n

The purposes and consequences of this renewal are described in the sections of St. Paul’s Epistle to Titus that are read on the feast of Holy Theophany (2:11-14; 3:4-7).\u00a0 These two sections are appropriate to this feast because both of these texts speak of the public appearance (lit. epiphany) of Jesus Christ as God and Savior in the world (2:11; 3:4).\u00a0 St. Paul here speaks of the justification of human persons (3:7) within the context of purification (2:14).\u00a0 This understanding of justification as a setting back in order and rededication is derived from common Aramaic usage (cf. Dan 8:14).\u00a0 This justification is associated by St. Paul with baptism, specifically the washing with water and the pouring out of the Holy Spirit (Tit 3:5-6).\u00a0 Baptism with water and the Spirit produce regeneration and renewal (v. 5).\u00a0 It has the effect of making human persons heirs of eternal life (v. 7).<\/p>\n

But justification through baptism is also not an end in itself.\u00a0 St. Paul does not describe a collection of “saved” individuals.\u00a0 Rather, he describes the purpose of Christ manifesting himself, establishing baptism and pouring out the Spirit as the creation of a special people (2:14).\u00a0 Just as the assembly of Israel was created<\/a> by God in the waters of the sea, so also the Church is created in the waters of baptism.\u00a0 This people likewise has a purpose.\u00a0 Rather than pursuing ungodliness, worldly desires and pleasures, and lawlessness, this people zealously pursues good works (v. 12, 14).\u00a0 Humanity failed at the beginning to participate in and co-operate with the work of God in the world to establish order over chaos and fill the world with life.\u00a0 This new humanity formed through the re-creation of Adam in Christ’s baptism is created to succeed where fallen humanity failed.<\/p>\n

As a feast of the incarnation, Theophany reveals what it means to be authentically human and to live an authentic human life.\u00a0 It means to begin again by being reborn and renewed in baptism.\u00a0 It means to live a life of repentance, putting off the old humanity with its lusts and worldly desires, and being clothed upon with Christ himself.\u00a0 Through repentance, our human person is set back in order and purified.\u00a0 As a human person is set in order by the Spirit as a new creation, the creation around that person is itself transformed, put in order, and filled with life.\u00a0 This happens through participation in what the Triune God is working in the world.\u00a0 In Christ, God is reconciling all creation to himself (2 Cor 5:19).\u00a0 Our participation in God’s work in the world further orders our selves and our lives and fills us with the life of God himself.\u00a0 This life which fills us overflows to eternal life (John 4:13-14).<\/p>\n","protected":false},"excerpt":{"rendered":"

Christ’s baptism by St. John the Forerunner in the Jordan is narrated in all four Gospels.\u00a0 One element of the telling of this event found in all four is the descent of the Holy Spirit (Matt 3:16; Mark 1:10; Luke 3:22; John 1:32).\u00a0 In each of these cases, the Spirit’s descent is compared to a dove.\u00a0 Possibly because this comparison is conveyed in traditional Orthodox iconography through the depiction of a literal bird, it is often misunderstood.\u00a0 The text is not meaning to convey that the Spirit turned into a bird or made some sort of bird manifestation.\u00a0 In some less traditional iconography, the Spirit is even depicted as a bird in other generalized settings.\u00a0 Two details, however, are here\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1159","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"How is the Holy Spirit Like a Dove? - The Whole Counsel Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"How is the Holy Spirit Like a Dove? - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"Christ’s baptism by St. John the Forerunner in the Jordan is narrated in all four Gospels.\u00a0 One element of the telling of this event found in all four is the descent of the Holy Spirit (Matt 3:16; Mark 1:10; Luke 3:22; John 1:32).\u00a0 In each of these cases, the Spirit’s descent is compared to a dove.\u00a0 Possibly because this comparison is conveyed in traditional Orthodox iconography through the depiction of a literal bird, it is often misunderstood.\u00a0 The text is not meaning to convey that the Spirit turned into a bird or made some sort of bird manifestation.\u00a0 In some less traditional iconography, the Spirit is even depicted as a bird in other generalized settings.\u00a0 Two details, however, are here\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2020-01-06T07:36:51+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2020\/01\/epiphany_02.jpg\" \/>\n<meta name=\"author\" content=\"Fr. Stephen De Young\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Fr. Stephen De Young\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/\",\"url\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/\",\"name\":\"How is the Holy Spirit Like a Dove? - The Whole Counsel Blog\",\"isPartOf\":{\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2020\/01\/epiphany_02.jpg\",\"datePublished\":\"2020-01-06T07:36:51+00:00\",\"dateModified\":\"2020-01-06T07:36:51+00:00\",\"author\":{\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/#\/schema\/person\/247da0ea47cc50719afc0ec2a8ee5e90\"},\"breadcrumb\":{\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/#primaryimage\",\"url\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2020\/01\/epiphany_02.jpg\",\"contentUrl\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2020\/01\/epiphany_02.jpg\",\"width\":250,\"height\":174},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2020\/01\/06\/how-is-the-holy-spirit-like-a-dove\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"How is the Holy Spirit Like a Dove?\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/#website\",\"url\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/\",\"name\":\"The Whole Counsel Blog\",\"description\":\"The Scriptures in the Orthodox Church\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/#\/schema\/person\/247da0ea47cc50719afc0ec2a8ee5e90\",\"name\":\"Fr. 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