Primasius of Hadrumetum

Whenever the faithful proclamation of the truth and the pure form of the virtues is confirmed by repetition, our spiritual mind is disposed toward a deeper worship. This is briefly yet meaningfully indicated at the end of this book when it signifies the deity of the Word by an Aand the assumed humanity by an W [he who is] the beginning without an end. When I note that in the present book A and W is repeated several times, I recognize that this occurs for a reason. For [they are repeated] either to assert more often the divinity and the humanity of the one [person] of Christ, in which we claim the fullness of the whole Christian faith to consist, or [they are repeated] to suggest the whole Trinity, which is of one nature. The Trinity spoke through the prophet, saying, “Before me no god was formed, nor shall there be any after me. I am God and besides me there is no savior.” And it is he to whom it is said through the prophet, You are God, and in you there is God, and beside you there is no other God. And should there be some other better and deeper mystery hidden in this, I have no doubt that this has been repeated so that it might remain beneficial for the understanding of the faithful. To be sure, the Greek letters Α and Ω yield a number that we know is contained in the word dove. The Greek word for “dove” is περιστερά and this word has the value of 801: π=80, ε=5, ρ=100, ι=10, σ=200, τ=300, ε=5, ρ=100, α=1. The letters Α and Ω also yield 801: Α=1, Ω=800. In the form of the dove we rightly recognize the person of the Holy Spirit, for it was in this form that he chose to appear when he came down. And in this way the madness of the Arians and other heretics is brought to naught, who claim that he is alien to the nature of the Father and the Son. And so by the agreement of this number this revelation from heaven makes known that the Holy Spirit is consubstantial and co-eternal with the Father and the Son.

After speaking of the faith he mentions the uprightness of our character, and by the washed robes he teaches about the keeping of the divine commandments. At the beginning of his Gospel John uses a different manner of speech but with the same meaning when he says, “In the beginning was the Word.” A little later he writes, “The Word became flesh,” where the fullness of our entire faith consists, so that in one and the same Christ both perfect deity and true humanity are confessed. When he speaks of the uprightness of our character and habits, he says, “As many as received him, he gave to them power to become sons of God, namely, to those who believe in his name,” making explicit the reward for faith and love. So also in this present passage [John] is speaking in a similar and equal manner, making mention of Christ in the A and W, and signifying the pure and stainless life in the white robes. Thus, in a similar manner he promises the same reward, saying, “That they might have power over the tree of life.” However, the tree of life is Christ, for we read, “Wisdom is a tree of life to those who lay hold of her.” We must not think, however, that they [who have this power] are over [i.e., more powerful than] Christ. For “a disciple is not above his teacher, nor a servant above his master.” Therefore, when he says here “over the tree of life,” he means that their strength consists in the tree of life, that is, in the Lord Christ, of whom the prophet also says, “They are made strong in the holy One of Israel.” From whatever source one receives strength, one is said to be “over this.” In the same sense it is said to blessed Peter, “On this rock I will build my church,” that is, “upon me.” Also the prophet speaks the same meaning although with a different wording when he says, “I will keep my strength, [watching] for you.” [Concerning the gates] it is written, “Open to me the gates of righteousness, that I might enter through them and confess the Lord. This is the gate of the Lord; the righteous shall enter through it.” In addition we must also say that no one can enter into this city except through Christ who says, “I am the door,” and “No one comes to the Father except through me.”