Emitte Spiritum tuum Send Out Your Spirit Sermo in die Pentecostes Sermon on Pentecost In Psalmo. Psalm 104:30 Emitte spiritum tuum et creabuntur et renovabis faciem terrae. Send out your Spirit, and they will be created, and you will renew the face of the earth. Prothema Prologue Loquendum est de eo sine quo nullus recte loqui potest et qui omnes habundanter loqui potest facere vel facit. Et vere sine eo recte loqui non possumus. Nec mirum quod dicitur in libro Sapientiae IX: sensum veritatis Dei quis scire poterit nisi miserit de altissimis spiritum suum? Sine sensu veritatis nemo loquitur verum. Item Spiritus Sanctus omnes habundanter loqui facit, unde Gregorius: quos repleverit sapientes facit. Hodie manifestum est quando apostoli repleti sunt Spiritu Sancto et ceperunt loqui variis linguis. Istum igitur qui facit loqui habundanter etiam mutum rogabimus ut det mihi loqui etc. We must speak about him without whom no one can speak what is right and who can make or makes everyone speak abundantly. Indeed, without him we cannot correctly speak. So it is not surprising that it is said in Wisdom 9:17: who could have known the sense, of God’s truth, unless he had sent his Spirit from on high? Without a sense of the truth no one could speak what is true. Again, the Holy Spirit enables all to speak abundantly (cf. 1 Cor 12:3). Therefore, Gregory says: he makes wise those whom he has filled. Today this is evident, as the apostles were filled with the Holy Spirit and began to speak in various tongues (Acts 2:4). Therefore, we will ask this one, who even makes the mute speak abundantly (cf. Isa 35:6; Matt 9:32–33), that he may give me to speak, et cetera. Sermo Sermon Emitte spiritum tuum et creabuntur etc. Send out your Spirit, and they will be created (Ps 104:30), et cetera. Hodie sancta mater Ecclesia solemniter celebrat missionem Spiritus Sancti in apostolis factam, quam propheta spiritu prophetico petebat dicens: emitte spiritum tuum et creabuntur etc. In quibus verbis quatuor considerare possumus, scilicet Spiritus Sancti proprietatem, ipsius missionem, missi virtutem et materiam receptivam huius virtutis. Dicit ergo: emitte, ecce missio; spiritum tuum, ecce persona missa; et creabuntur et renovabis, ecce effectus missi; faciem terrae, ecce materia receptiva huius effectus. Today Holy Mother Church solemnly celebrates the mission of the Holy Spirit that occurred among the apostles, the mission that was besought in a prophetic spirit by the prophet, saying: send out your Spirit, and they will be created, et cetera. We can consider four things in these words, namely, (1) the property of the Holy Spirit, (2) his mission, (3) the strength of the one sent, and (4) the receptive matter of this strength. For it says: send out—behold, the mission (2); your Spirit—see, the person sent (1); and they will be created, and you will renew—lo, the effect of the one sent (3); the face of the earth—see, the receptive matter of this effect (4). 1. Primo dico: notatur proprietas Spiritus Sancti cum dicit: spiritum tuum. Hic notandum quod nomen spiritus quatuor importare videtur, scilicet substantiae subtilitatem, vitae perfectionem, motus impulsionem et occultam eius originem. 1. First, I say, the property of the Holy Spirit is mentioned when he says: your Spirit. Here we must notice that the name “spirit” seems to imply four things: (1.1) the fineness of substance, (1.2) the perfection of life, (1.3) the incitement of a movement, and (1.4) his hidden origin. 1.1. Primo dico: nomen spiritus videtur importare substantiae subtilitatem. Consuevimus enim substantias incorporeas vocare spiritus; similiter corpora subtilia ut aer et ignis vocamus spiritus, unde in Luca, ultimo capitulo: palpate et videte quia spiritus carnem et ossa non habet. Et sic distinguitur spiritus a rebus quae grossam materiam habent, quae sunt compositae ex carne et corpore. 1.1. First, I say that the name “spirit” seems to imply the fineness of substance. For we usually call substances without a body “spirits.” Likewise, we call fine bodies, like air and fire, “spirits.” Hence [the risen Christ] says, in the last chapter of Luke: touch and see, because a spirit does not have flesh and bones (Luke 24:39). And in this way a spirit is distinct from things that have a coarse matter, those that are composed of flesh and a body. 1.2. Secundo nomen spiritus videtur importare vitae perfectionem. Quamdiu enim animalia habent spiritum vivunt et recedente spiritu intereunt. Psalmista: auferes spiritum eorum et deficient etc. Et in Genesi: vocavit omnem carnem spiritum vitae. 1.2. Second, the name “spirit” seems to imply the perfection of life. Because as long as animated creatures have a spirit, they live, but when their spirit recedes, they perish. As the psalmist says: you will take away their spirit, and they will cease to be (Ps 146:4), et cetera. And in Genesis: he called forth the spirit of life in all the flesh. 1.3. Tertio nomen spiritus videtur importare motus impulsionem; sic enim ventos spiritus nominamus. Et de hoc dicitur in Psalmo: dixit et stetit spiritus <procelle. Spiritus> procellarum pars calicis eorum. Homines dicuntur etiam agere in spiritu quando cum impetu faciunt aliquid; Isaias: spiritus robustorum quasi turbo impellens parietem. 1.3. Third, the name “spirit” seems to imply the incitement of a movement. In this way we call the winds “spirits” (cf. Acts 2:2). And concerning this it is said in Psalm 107:25: he spoke, and a spirit of a storm came about; a spirit of storms will be the portion of their cup (Ps 10:7 [Vg]). We also say that people act in a spirit when they do something impulsively, as Isaiah 25:4 does: the spirit of the strong is like a hurricane that pushes over a wall. 1.4. Quarto nomen spiritus consuevit nominare occultam originem, sicut quando quis vexatur et nescitur vexans, hoc attribuitur spiritui. In Iohanne: Spiritus ubi vult spirat et vocem eius audis sed nescis etc. 1.4. Fourth, the name “spirit” usually means a hidden origin, just as it is attributed to a spirit when someone is disturbed but does not know what is disturbing him. Thus we read in John 3:8: the Spirit is like the wind: it blows where it wills and you hear its sound, but you do not know where it is coming from. Secundum ista quatuor inquiramus Spiritus Sancti proprietates, et, ut retrogrado ordine procedamus, dicitur Spiritus Sanctus spiritus propter occultam eius originem, propter motus impulsionem, propter vitae sanctitatem, propter substantiae subtilitatem. Let us inquire, with regard to these four [implications of his name], about the properties of the Holy Spirit, in reverse order: he is called Holy Spirit because of his hidden origin, the incitement of the movement, the holiness of life, and the fineness of substance. Ad 1.4. Primo dico: proprietas Spiritus Sancti est occulta eius origo. Fides docet et ratio suadet quod omnia visibilia et mutabilia habent causam occultam. Quae est illa? Illa causa est Deus; unde Apostolus: qui creavit omnia Deus est. Firmum est quod quicquid aliud a Deo est, a Deo creatum est. Ad 1.4. First, I say that a property of the Holy Spirit is his hidden origin. Faith teaches and reason argues that all visible and changeable things have a hidden cause (cf. Col 1:15–16, Heb 11:3). What is that cause? That cause is God. Thus the Apostle says: the one who has created all things is God (Eph 3:9). It is certain that everything that is not God is created by God. Sed quomodo creavit Deus omnia? Dico quod non necessitate naturali, sicut ignis comburit, sed propria voluntate omnia produxit; psalmista: omnia quaecumque voluit fecit. Artifex facit domum voluntate et similiter necessitate vel utilitate urgente, puta ut lucretur vel ut domum inhabitet. Deus vero fecit mundum non voluntate cupiditatis quia bonis nostris non eget. Quare ergo fecit mundum? Certe voluntate amoris, non cupiditatis. Exemplum habemus: artifex qui sciret excogitare domum non indigens sed amans pulcritudinem domus, ille amor artificis produceret domum in esse. But how has God created all things? I say that he did not do it by reason of a natural necessity, just as fire completely consumes, but that he has brought forth all things of his own free will, as the psalmist says: all things he has made, whatever he willed (Ps 115:3). A house-builder builds a house because he wants to and yet at the same time because necessity or utility urges him, for instance, in order to make money or to live in the house. God truly did not make the world because he wanted to gain something, since he is not in need of our goods. Why then did he make the world? Certainly out of his loving will, not out of cupidity. We have an example of this: a house-builder who would know how to design a house while he does not stand in need of it but loves the beauty of a house—that love of the house-builder would bring the house into being. Sed quae est causa et radix productionis occultorum? Certe amor; unde in libro Sapientiae: diligis omnia quae sunt et nihil odisti eorum quae fecisti. Et beatus Dyonisius dicit quod divinus amor non dimisit ipsum sine germine esse. Amor est Spiritus Sanctus, unde in principio creationis dicitur in Genesi quod Spiritus Domini ferebatur super aquas, scilicet ad faciendum materiam et producendum res in esse. Colimus modo festum Spiritus Sancti, qui Spiritus Sanctus est principium essendi in omnibus. Habet igitur Spiritus Sanctus occultam originem cuius proprietas est amor. But what, then, is the cause and the root of bringing forth hidden things? For sure, it is love. Thus it says in Wisdom 11:24: you love all things that are, and you hate nothing of the things which you have made. And St. Dionysius says that divine love has not sent forth itself in order to be without offspring. Love is the Holy Spirit. Hence it is said at the beginning of creation in Genesis that the Spirit of the Lord glided over the waters (Gen 1:2), namely, in order to make the matter and to bring things forth into being. We celebrate now the feast of the Holy Spirit, and the Spirit is the principle of being in all things. Thus the Spirit has a hidden origin, the property of which is love. Ad 1.3. Secundo Spiritus Sanctus importat motus impulsionem. Videmus enim in mundo diversos motus, scilicet naturales et voluntarios, in hominibus et angelis. Unde veniunt motus isti diversi? Necesse est quod ab aliquo primo movente veniant, scilicet a Deo. Psalmista: mutabis eos et mutabuntur. Et Deus voluntate movet. Sed quis est voluntatis primus <motus>? Certe amor. Et quae est operatio amoris? Dico: qui movetur amore gaudet amore rei amate et tristatur pro contrario, unde in Ezechiaele, primo capitulo: ubi erat impetus spiritus, id est inclinatio divini amoris, illuc ferebantur. Et recte omnia quae sunt in mundo moventur per Spiritum Sanctum, quod significatur in Hester, ubi dicitur: non est qui possit resistere eius voluntati. Iste Spiritus Sanctus cuius festum modo colimus principium est motionis omnium. Ad 1.3. Second, “Holy Spirit” implies the incitement of a movement. For we see in the world different movements, natural and voluntary ones, in people and in angels. Where do these different movements come from? They must come from one first mover, evidently from God. The psalmist says: you will change them, and they will be changed (Ps 102:27). And God moves by his will. But what is the first movement of the will? For certain it is love. And what is the operation of love? I say: someone who is moved by love rejoices through the love for a loved thing and is saddened about what is contrary to it. Thus we read in the prophet Ezekiel, the first chapter: where the incitement of the Spirit was, that is, the inclination of divine love, that is whither they will be brought (Ezek 1:12). Yes, in a just way all things that are in the world are moved by the Holy Spirit, which is indicated by Esther 13:9 (Vg), where it says: there is no one who could resist [his] will. This Holy Spirit, whose feast we celebrate now, is the principle of the movement of all things. Quaedam autem moventur in mundo ex se ipsis, quaedam ab aliis. A se ipsis moventur habentia vitam, ab aliis moventur carentia vita. Principium motionis omnium est vivum, immo potius est vita, unde Spiritus Sanctus in quantum est principium motionis omnium est vita. Psalmista: apud te est fons vitae. Et quia est vita, ideo vivificat. Magnus est igitur Spiritus Sanctus per quem omnia quae sunt, moventur et vivunt. Unde in Actibus: in ipso vivimus, movemur et sumus. Unde a Spiritu Sancto omnes res habent motum et esse. Nevertheless, some things are moved in the world by themselves, and others by others. They who have life are moved by themselves, whereas the things that lack life are moved by others. The principle of the movement of all things is alive. Even more: it is life. Hence, the Holy Spirit is life, insofar as he is the principle of the movement of all things. As the psalmist says: with you is the fountain of life (Ps 36:9). And since he is life, he is, therefore, the giver of life. Great is the Holy Spirit, therefore, by whom all things that exist are moved and live. Thus we read in Acts 17:28: in him we live and move and are. So all things have their movement and being from the Holy Spirit. Ad 1.1. Tertio si consideremus in Spiritu Sancto subtilitatem substantiae, videbimus quod Spiritus Sanctus est amor. Et cuius? Dei et diligentis Deum. Ex ista ratione amoris habet Spiritus Sanctus substantiae subtilitatem. Et ex parte amati est amor quo Deus amat Deum et quo Pater amat Filium. Ad 1.1. Third, if we consider, concerning the Holy Spirit, the fineness of substance, we will see that the Holy Spirit is love. And whose? It is the love of God and of the one who loves God. On the basis of this understanding of love, the Holy Spirit has a fineness of substance. And from the angle of the beloved, he is the love through which God loves God and the Father loves the Son. Unde in libro Sapientiae: est enim in illa, id est Dei sapientia, spiritus intelligentiae, qui homines intelligere facit. In greco sanctus signat munditiam. Verum est quia amor est immundus quo homo diligit res corporales: amans enim per amorem unitur rei amate et quanto plus amans miscetur tali rei amate, tanto maiorem contrahit immunditiam. Sicut enim argentum cum miscetur rei impure contrahit immunditiam, sic si animus tuus ammisceatur per amorem rebus inferioribus, contrahit immunditiam. Et quando coniungitur rei summae, tunc dicitur amor sanctus. Sunt aliqui qui volunt esse dediti Deo et negligunt salutem proximorum; sed non sic Spiritus Sanctus est. Apostolus Paulus solicitus fuit de salute proximorum, unde dixit: omnibus omnia factus sum ut omnes lucrifacerem. Item sunt aliqui multiplices sed dolosi. Hence we read in Wisdom 7:22: for in her, that is, God’s wisdom, is the spirit of understanding, which makes people understand. In Greek the word holy (Wis 7:22) signifies cleanness. It is true that the love through which a person loves corporeal things is unclean or foul: for through love the lover is united with the beloved thing, and the more the lover is mingled with the beloved thing, the more he collects foulness. Just as silver, if it is mixed with something impure, collects foulness (cf. Prov 25:4), so your mind [is defiled] if it is mixed with love for lower things. But when it is connected with the highest thing, it is called holy love. There are some who want to be dedicated to God and who pay no heed to the salvation of their neighbors. But the Holy Spirit is not like that (Wis 7:23). The Apostle Paul was seriously concerned about the salvation of his neighbors, whence he said: I have been made all things for all people in order to enlighten all (1 Cor 9:22). Furthermore, some others are many-sided yet deceitful. Non sic est Spiritus Sanctus, sed est multiplex ita tamen quod unicus facit se praebere diversis. Item est subtilis quia facit hominem recedere a rebus grossis et adherere Deo. Psalmista: unam pecivi a Domino; et alibi: mihi autem adherere Deo bonum est. The Holy Spirit is not like that. He is multiple (Job 11:6, Wis 7:22) in such a way that he who is one (Wis 7:22) shows himself to different people. Furthermore, he is fine (Wis 7:22), because he makes a person draw back from coarse things and cling to God, as the psalmist says: one thing I have desired of the Lord (Ps 27:4) and elsewhere: yet clinging to God is my good (Ps 73:28). Ad 1.2. Quarto iste Spiritus Sanctus non solum dat esse, vivere et movere, immo facit sanctos, unde Apostolus ad Romanos: praedestinatus Deus in virtute secundum spiritum sanctificationis. Nullus est sanctus nisi quem sanctificat Spiritus Sanctus. Et quomodo sanctificat? Dico quod facit in illis quos sanctificat apparere singula quae dicta sunt, quia quos sanctificat subtiles reddit et contemptores temporalium facit, unde in Iohanne: nolite diligere mundum neque ea quae in mundo sunt. Si quis diligit mundum, non est caritas Patris in illo. Item quos sanctificat, illis vitam spiritualem tribuit, unde in Ezechiele: ecce ego intromittam in vos spiritum et vivetis. Spiritualis vita est per Spiritum Sanctum. Apostolus: si spiritu vivitis, spiritu et ambulate. Item Spiritus Sanctus quos sanctificat impetu suo ad bene agendum movet. Isaias: cum venerit quasi fluvius violentus quem spiritus Domini cogit. Aliqui sunt pigri et isti non videntur impelli a Spiritu Sancto. Unde super illud Actuum: factus est repente de caelo sonus etc., dicit Glosa: nescit tarda molimina Spiritus Sancti gratia. Item Spiritus Sanctus quos sanctificat reducit ad occultam originem qua uniamur Deo, unde Isaias: Spiritus Domini asportabit te quo ignoras, id est in caelestem hereditatem. Psalmista: spiritus tuus bonus deducet me etc. Patet modo Spiritus Sancti proprietas et quod est vivendi, essendi, et movendi origo. Ad 1.2. Fourth, this Holy Spirit not only gives us that we are, live, and move, but even more: he makes us holy (Wis 7:24–27). Therefore, the Apostle says in Romans 1:4: God has predestined in strength according to the Spirit of Sanctification. No one is holy unless the Holy Spirit sanctifies him. And how does he sanctify? I say that he makes every single thing mentioned appear in those whom he sanctifies, because he turns the ones he sanctifies into refined people and makes them despise temporal things. Thus it says in John: do not love the world nor the things that are in the world. If someone loves the world, the love of the Father is not in him (1 John 2:15). Furthermore, he bestows the spiritual life on the ones whom he sanctifies. Thus we read in Ezekiel 37:5: behold, I will send the Spirit into you and you will live. Spiritual life is life through the Holy Spirit. The Apostle [impresses on us]: if you live by the Spirit, walk also by the Spirit (Gal 5:25). Again, the Holy Spirit moves those whom he sanctifies through his incitement to do good. Isaiah testifies: because he comes like a wild river, driven by the Spirit of the Lord (Isa 59:19). Others are lazy; they do not seem to be set in motion by the Holy Spirit. Thus a gloss on Acts 2:2: suddenly a sound came from heaven, et cetera, says: the grace of the Holy Spirit does not know late undertakings. And the Holy Spirit sanctifies you: he leads us back to the hidden origin, that we may be united with God. Therefore, Isaiah says: the Spirit of the Lord will carry you off to a place you do not know, meaning: to the heavenly inheritance. The psalmist says: your good Spirit will lead me away in a land with straight paths; because of your name you will give me life; in your justice you will lead me away from my fear (Ps 143:10–11). Now it is clear that this is the property of the Holy Spirit and that he is the origin of living, being, and moving (cf. Acts 17:28). 2. Videamus de secundo, scilicet de missione Spiritus Sancti quae est mirabilis et nobis ignota, quia missus est Spiritus Sanctus sine sua indigentia, sine ipsius mutatione, sine subiectione et sine separatione. 2. Let us look at the second aspect: the mission of the Holy Spirit, which is wondrous and unknown to us, because the Holy Spirit is sent (2.1) without a need for his part, (2.2) without a change in him, (2.3) without subjection, and (2.4) without separation. 2.1. Primo dico: Spiritus Sanctus missus est sine eius necessitate. Quando aliquis mittitur ad aliquem locum ut aliqua fiant quae fieri non possunt nisi mittatur nuntius, haec est missio ex necessitate. 2.1. First, I say: the Holy Spirit was sent while there was no necessity for him [to be sent]. When someone is sent to a certain place so that some things happen which cannot happen unless he is sent, it is a mission out of necessity.