Est autem hoc amicitiae proprium, quod amico aliquis sua secreta revelet. Cum enim amicitia coniungat affectus, et duorum faciat quasi cor unum, non videtur extra cor suum aliquis illud protulisse quod amico revelat: unde et dominus dicit discipulis, Ioan. 15:15: iam non dicam vos servos, sed amicos meos: quia omnia quae audivi a patre meo, nota feci vobis. Quia igitur per spiritum sanctum amici Dei constituimur, convenienter per spiritum sanctum hominibus dicuntur revelari divina mysteria. Unde apostolus dicit, I ad Cor. 2:9 scriptum est quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus se; nobis autem revelavit Deus per spiritum sanctum.
Now, it is proper to friendship that a man reveals his secrets to his friend, because friendship unites their affections, and of two hearts makes one. Consequently, when a man reveals something to his friend, he would seem not to have taken it out of his own heart. Hence our Lord said to his disciples: No longer do I call you servants . . . but I have called you friends, for all that I have heard from my Father I have made known to you (John 15:15). Since, then, we are made the friends of God by the Holy Spirit, it is fittingly said that the divine mysteries are revealed to men by the Holy Spirit. Therefore, the Apostle says: It is written: ‘What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him,’ but God has revealed to us through the Spirit (1 Cor 2:9–10).
Et quia ex his quae homo novit, formatur eius loquela, convenienter etiam per spiritum sanctum homo loquitur divina mysteria: secundum illud I Cor. 14:2: spiritu loquitur mysteria; et Matth. 10:20: non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Et de prophetis dicitur II Petr. 1:21, quod spiritu sancto inspirati locuti sunt sancti Dei homines. Unde etiam in symbolo fidei dicitur de spiritu sancto: qui locutus est per prophetas.
Again, man’s speech is based on the things he knows: and therefore it is fitting that man should speak divine mysteries by the Holy Spirit, according to the texts: He utters mysteries in the Spirit (1 Cor 14:2); and: It is not you who speak, but the Spirit of your Father speaking through you (Matt 10:20). Also, it is said of the prophets that moved by the Holy Spirit, holy men of God spoke (2 Pet 1:21). Hence the words about the Holy Spirit in the Creed: Who spoke by the prophets.
Non solum autem est proprium amicitiae quod amico aliquis revelet sua secreta propter unitatem affectus, sed eadem unitas requirit quod etiam ea quae habet, amico communicet: quia, cum homo amicum habeat ut se alterum, necesse est quod ei subveniat sicut et sibi sua ei communicans; unde et proprium amicitiae esse ponitur velle et facere bonum amico; secundum illud I Ioan. 3:17: qui habuerit substantiam huius mundi, et viderit fratrem suum necessitatem habentem, et clauserit viscera sua ab eo: quomodo caritas Dei manet in eo? Hoc autem maxime in Deo habet locum, cuius velle est efficax ad effectum. Et ideo convenienter omnia dona Dei per spiritum sanctum nobis donari dicuntur: secundum illud I Cor. 12:8: alii datur per spiritum sermo sapientiae; alii autem sermo scientiae secundum eundem spiritum; et postea, multis enumeratis: haec omnia operatur unus atque idem spiritus, dividens singulis prout vult.
Now it is part of friendship not only that a man share his secrets with his friend on account of the union of hearts, but the same union requires that he should share his belongings with him; because, since a man regards his friend as his other self, it follows that he will help him as he would help himself, by sharing his goods with him. Hence it is said to be a mark of friendship that a man in both will and deed should seek the good of his friend. Thus it is said: If any one has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? (1 John 3:17). This is especially true of God, whose will is efficacious in the production of its effect. Therefore, all God’s gifts are fittingly stated to be given us by the Holy Spirit: To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit (1 Cor 12:8), and after enumerating many others, the text continues: All these are inspired by one and the same Spirit, who apportions to each one individually as he wills (1 Cor 12:11).
Manifestum est autem quod, sicut ad hoc quod corpus aliquod ad locum ignis perveniat, oportet quod igni assimiletur levitatem acquirens, ex qua motu ignis proprio moveatur; ita ad hoc quod homo ad beatitudinem divinae fruitionis, quae Deo propria est secundum suam naturam, perveniat, necesse est, primo quidem quod per spirituales perfectiones Deo assimiletur; et deinde secundum eas operetur; et sic tandem praedictam beatitudinem consequetur. Dona autem spiritualia nobis per spiritum sanctum dantur, ut ostensum est. Et sic per spiritum sanctum Deo configuramur; et per ipsum ad bene operandum habiles reddimur; et per eundem ad beatitudinem nobis via paratur. Quae tria apostolus insinuat nobis, II Cor. 1, dicens: unxit nos Deus; et signavit nos; et dedit pignus spiritus in cordibus nostris. Et Ephes. 1:13 signati estis spiritu promissionis sancto, qui est pignus hereditatis nostrae. Signatio enim ad similitudinem configurationis pertinere videtur; unctio autem ad habilitatem hominis ad perfectas operationes; pignus autem ad spem qua ordinamur in caelestem hereditatem, quae est beatitudo perfecta.
Again, it is manifest that in order to reach the place of fire, a body needs to be assimilated to fire and become light so as to acquire the movement of fire. So too, in order to reach the happy state of divine fruition, which belongs to God by nature, man needs first to be assimilated to God by spiritual perfections, and then to perform works in accordance with those perfections, and thus at length to reach the aforesaid state of happiness. Now spiritual gifts are bestowed on us by the Holy Spirit, as we have shown: and thus by the Holy Spirit we are conformed to God; by him we are enabled to perform good works; and by him the way is prepared to heaven. These three are insinuated by the Apostle: God has anointed us, and has sealed us, and given the pledge of the Spirit in our hearts (2 Cor 1:21–22); and: You . . . were sealed with the promised Holy Spirit, who is the guarantee of our inheritance (Eph 1:13–14). This sealing apparently alludes to the likeness of conformity; the anointing, to man’s being enabled to perform works of perfection; and the pledge, to the hope which spurs us on to our heavenly inheritance, which is perfect bliss.
Et quia ex benevolentia quam quis habet ad aliquem, contingit quod eum sibi adoptat in filium, ut sic ad eum hereditas adoptantis pertineat; convenienter spiritui sancto adoptio filiorum Dei attribuitur; secundum illud Rom. 8:15: accepistis spiritum adoptionis filiorum, in quo clamamus, abba (pater).
And, since a man adopts another as his son because he wishes him well, so that the latter becomes his heir, the adoption of the sons of God is fittingly ascribed to the Holy Spirit: You have received the spirit of the adoption of sonship, in which we cry: ‘Abba! Father!’ (Rom 8:15).
Per hoc autem quod aliquis alterius amicus constituitur, omnis offensa removetur, amicitiae enim offensa contrariatur: unde dicitur Proverb. 10:12: universa delicta operit caritas. Cum igitur per spiritum sanctum Dei amici constituamur, consequens est quod per ipsum nobis a Deo remittantur peccata: et ideo dominus dicit discipulis, Ioan. 20:22: accipite spiritum sanctum: quorum remiseritis peccata, remittentur. Et ideo Matth. 12:31, blasphemantibus in spiritum sanctum peccatorum remissio denegatur, quasi non habentibus illud per quod homo remissionem consequitur peccatorum.
Now, if a man becomes another’s friend, by this very fact all offense is removed, since friendship is opposed to offense. Hence it is said: Charity covers all offenses (Prov 10:12). Therefore, as we are made the friends of God by the Holy Spirit, it follows that God forgives us our sins through him. Hence our Lord said to his disciples: Receive the Holy Spirit. If you forgive the sins of any, they are forgiven (John 20:22, 23); and for this reason those who blaspheme against the Holy Spirit are denied forgiveness of their sins (Matt 12:31), because they have not that through which man receives forgiveness.
Inde etiam est quod per spiritum sanctum dicimur renovari, et purgari, sive lavari: secundum illud Psalmi: emitte spiritum tuum et creabuntur, et renovabis faciem terrae; et Ephes. 4:23: renovamini spiritu mentis vestrae; et Isaiae 4:4: si abluerit dominus sordes filiorum Sion, et sanguinem filiarum laverit de medio eius, in spiritu iudicii et spiritu ardoris.
Hence too, we are said to be renewed, and cleansed or washed by the Holy Spirit: Send forth your Spirit, and they shall be created: and you shall renew the face of the earth (Ps 104[103]:30), and: Be renewed in the Spirit of your mind (Eph 4:23), and: If the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning (Isa 4:4).
Caput 22
Chapter 22
De effectibus attributis spiritui sancto secundum quod movet creaturam in Deum
Of the effects ascribed to the Holy Spirit according as he moves the creature to God
His igitur consideratis quae per spiritum sanctum in sacris Scripturis nobis a Deo fieri dicuntur, oportet considerare quomodo per spiritum sanctum moveamur in Deum.
Now that we have considered the works of God in us which the Scriptures ascribe to the Holy Spirit, it remains for us to consider how the Holy Spirit moves us to God.
Et primo quidem, hoc videtur esse amicitiae maxime proprium, simul conversari ad amicum. Conversatio autem hominis ad Deum est per contemplationem ipsius: sicut et apostolus dicebat, Philipp. 3:20: nostra conversatio in caelis est. Quia igitur Spiritus Sanctus nos amatores Dei facit, consequens est quod per spiritum sanctum Dei contemplatores constituamur. Unde apostolus dicit, II Cor. 3:18: nos autem omnes, revelata facie gloriam Dei speculantes, in eandem imaginem transformamur a claritate in claritatem, tanquam a domini spiritu.
In the first place, mutual intercourse would seem to belong to friendship in a very special manner. Now, man’s intercourse with God consists in contemplating him; thus the Apostle says: Our conversation is in heaven (Phil 3:20). Since, then, the Holy Spirit makes us to be lovers of God, it follows that by him we are made contemplators of God. Hence the Apostle says: We all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit (2 Cor 3:18).
Est autem et amicitiae proprium quod aliquis in praesentia amici delectetur, et in eius verbis et factis gaudeat, et in eo consolationem contra omnes anxietates inveniat: unde in tristitiis maxime ad amicos consolationis causa confugimus. Quia igitur Spiritus Sanctus Dei nos amicos constituit, et eum in nobis habitare facit et nos in ipso, ut ostensum est, consequens est ut per spiritum sanctum gaudium de Deo et consolationem habeamus contra omnes mundi adversitates et impugnationes. Unde et in Psalmo dicitur: redde mihi laetitiam salutaris tui, et spiritu principali confirma me; et Rom. 14:17: regnum Dei est iustitia et pax et gaudium in spiritu sancto, et Act. 9:31 dicitur: Ecclesia habebat pacem et aedificabatur, ambulans in timore Dei, et consolatione spiritus sancti replebatur. Et ideo dominus spiritum sanctum Paraclitum, idest consolatorem, nominat, Ioan. 14:26: Paraclitus autem Spiritus Sanctus, et cetera.
It also belongs to friendship that a man delight in the presence of his friend, and rejoice in his words and deeds; also, that he find in him consolation in all his troubles: hence it is especially to our friends that we have recourse for comfort in time of sorrow. Since, then, the Holy Spirit makes us to be friends of God, and causes him to live in us, and us in him, as we have proved, it follows that it is through the Holy Spirit that we rejoice in God, and are comforted in all the hardships and afflictions of the world. Hence it is said: Restore to me the joy of thy salvation, and uphold me with your willing spirit (Ps 51:12[50:14]), and: The kingdom of God is . . . righteousness and peace and joy in the Holy Spirit (Rom 14:7), and: So the church . . . had peace and was built up; and walking in the fear of the Lord and in the comfort of the Holy Spirit it was multiplied (Acts 9:31). For this reason our Lord calls the Holy Spirit by the name of Paraclete or Consoler: but the Paraclete, the Holy Spirit, etc. (John 14:26).
Similiter autem et amicitiae proprium est consentire amico in his quae vult. Voluntas autem Dei nobis per praecepta ipsius explicatur. Pertinet igitur ad amorem quo Deum diligimus, ut eius mandata impleamus: secundum illud Ioan. 14:15: si diligitis me, mandata mea servate. Unde, cum per spiritum sanctum Dei amatores constituamur, per ipsum etiam quodammodo agimur ut praecepta Dei impleamus: secundum illud apostoli, Rom. 8:14: qui spiritu Dei aguntur, hi filii Dei sunt.
It also belongs to friendship that a man consent to the things which his friend wills. Now God’s will is made known to us in his commandments. Therefore, it belongs to our love for God that we fulfill his commandments: If you love me, you will keep my commandments (John 14:15). Therefore, as the Holy Spirit makes us lovers of God, it is he also who leads us to fulfill the commandments of God, according to the saying of the Apostle: All who are led by the Spirit of God are sons of God (Rom 8:14).
Considerandum tamen est quod a spiritu sancto filii Dei aguntur non sicut servi, sed sicut liberi. Cum enim liber sit qui sui causa est, illud libere agimus quod ex nobis ipsis agimus. Hoc vero est quod ex voluntate agimus: quod autem agimus contra voluntatem, non libere, sed serviliter agimus; sive sit violentia absoluta, ut quando totum principium est extra, nihil conferente vim passo, puta cum aliquis vi impellitur ad motum; sive sit violentia voluntario mixta, ut cum aliquis vult facere vel pati quod minus est contrarium voluntati, ut evadat quod magis voluntati contrariatur. Spiritus autem sanctus sic nos ad agendum inclinat ut nos voluntarie agere faciat, inquantum nos amatores Dei constituit. Filii igitur Dei libere a spiritu sancto aguntur ex amore, non serviliter ex timore. Unde apostolus, Rom. 8:15, dicit: non accepistis spiritum servitutis iterum in timore, sed spiritum adoptionis filiorum.
We must observe, however, that the sons of God are led by the Holy Spirit not as though they were slaves, but as being free. For, since to be free is to be cause of one’s own actions, we are said to do freely what we do of ourselves. Now this is what we do voluntarily: and what we do involuntarily, we do not freely, but under compulsion. This compulsion may be absolute, when the cause is wholly extraneous, and the patient contributes nothing to the action (for instance, when a man is compelled to move by force), or it may be partly voluntary, as when a man is willing to do or suffer that which is less opposed to his will in order to avoid that which is more opposed to it. Now, the Holy Spirit inclines us to act in such a way as to make us act willingly, inasmuch as he causes us to be lovers of God. Hence the sons of God are led by the Holy Spirit to act freely and for love, not slavishly and for fear. Therefore, the Apostle says: You did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship (Rom 8:15).
Cum autem voluntas ordinetur in id quod est vere bonum, sive propter passionem sive propter malum habitum aut dispositionem homo ab eo quod est vere bonum avertatur, serviliter agit, inquantum a quodam extraneo inclinatur, si consideretur ipse ordo naturalis voluntatis. Sed si consideretur actus voluntatis ut inclinatae in apparens bonum, libere agit cum sequitur passionem aut habitum corruptum; serviliter autem agit si, tali voluntate manente, propter timorem legis in contrarium positae, abstinet ab eo quod vult. Cum igitur Spiritus Sanctus per amorem voluntatem inclinet in verum bonum, in quod naturaliter ordinatur, tollit et servitutem qua, servus passionis et peccati effectus, contra ordinem voluntatis agit; et servitutem qua, contra motum suae voluntatis, secundum legem agit, quasi legis servus, non amicus. Propter quod apostolus dicit, II Cor. 3:17: ubi spiritus domini, ibi libertas; et Galat. 5:18: si spiritu ducimini, non estis sub lege.
Now the will is directed to that which is truly good. Thus, when a man turns away from what is truly good, either through passion or through an evil habit or disposition, he acts slavishly insofar as he is led by something extraneous, if we consider the natural direction of the will. But if we consider the act of the will as inclined towards a seeming good, he acts freely when he follows the passion or evil habit, but he acts slavishly if, while his will remains the same, he refrains from what he desires through fear of the law which forbids the fulfilment of his desire. Accordingly, when the Holy Spirit by love inclines the will to the true good to which it is naturally directed, he removes both the servitude whereby a man, the slave of passion and sin, acts against the order of the will, and the servitude whereby a man acts against the inclination of his will, and in obedience to the law, as the slave and not the friend of the law. Therefore, the Apostle says: Where the Spirit of the Lord is, there is freedom (2 Cor 3:17), and: If you are led by the Spirit you are not under the Law (Gal 5:18).
Hinc est quod Spiritus Sanctus facta carnis mortificare dicitur, secundum quod per passionem carnis a vero bono non avertimur, in quod Spiritus Sanctus per amorem nos ordinat: secundum illud Rom. 8:13: si spiritu facta carnis mortificaveritis, vivetis.
For this reason the Holy Spirit is said to mortify the deeds of the flesh, inasmuch as the sufferings of the flesh do not turn us from the true good, to which the Holy Spirit leads us by love: If by the Spirit you put to death the deeds of the body you will live (Rom 8:13).
Caput 23
Chapter 23
Solutio rationum supra inductarum contra divinitatem spiritus sancti
Solution of the arguments given above, against the divinity of the Holy Spirit
Restat autem solvere supra positas rationes, quibus concludi videbatur quod Spiritus Sanctus sit creatura, et non Deus.
It remains for us to reply to the arguments given above, whereby it was contended that the Holy Spirit is not God, but a creature.
Circa quod considerandum est primo, quod nomen spiritus a respiratione animalium sumptum videtur, in qua aer cum quodam motu infertur et emittitur. Unde nomen spiritus ad omnem impulsum et motum vel cuiuscumque aerei corporis trahitur: et sic ventus dicitur spiritus, secundum illud Psalmi, ignis, grando, nix, glacies, spiritus procellarum, quae faciunt verbum eius. Sic etiam vapor tenuis diffusus per membra ad eorum motus, spiritus vocatur. Rursus, quia aer invisibilis est, translatum est ulterius spiritus nomen ad omnes virtutes et substantias invisibiles et motivas. Et propter hoc et anima sensibilis, et anima rationalis, et angeli, et Deus, spiritus dicuntur: et proprie Deus per modum amoris procedens, quia amor virtutem quandam motivam insinuat. Sic igitur quod Amos dicit, creans spiritum, de vento intelligit: ut nostra translatio expressius habet; quod etiam consonat ei quod praemittitur, formans montes. Quod vero Zacharias de Deo dicit, quod est creans, vel fingens spiritum hominis in eo, de anima humana intelligit. Unde concludi non potest quod Spiritus Sanctus sit creatura.
Here we must remark in the first place that the word ‘spirit’ is apparently derived from the respiration of animals, which is a certain movement of the air by inhalation and exhalation. Hence the name ‘spirit’ is given to any impulse or movement of an aerial body. Thus the wind is called a spirit: Fire and hail, snow and frost, spirit of the storms fulfilling his command (Ps 148:8). Thus too the subtle vapour diffused throughout the members of the body to facilitate movement is called ‘spirit.’ Again, since air is invisible, the name ‘spirit’ is applied also to any kind of motive power or invisible substance. Hence both the sensitive and the rational soul, as well as angels and God himself, are called spirits. God proceeding by way of love is called this in a special way, because love implies a certain motive power. Thus when Amos says: He creates the wind (Amos 4:13), he refers to the wind, as our translation more clearly expresses it; this is in keeping with the context: He who forms the mountains (Amos 4:13). When Zacharias says of God that he creates or forms the spirit of man (Zech 12:1), he is speaking of the human soul. Hence we cannot conclude that the Holy Spirit is a creature.
Similiter autem nec ex hoc quod dominus dicit de spiritu sancto, non loquetur a semetipso, sed quaecumque audiet loquetur, concludi potest quod sit creatura. Ostensum est enim quod Spiritus Sanctus est Deus de Deo procedens. Unde oportet quod essentiam suam ab alio habeat: sicut et de filio Dei dictum est supra. Et sic, cum in Deo et scientia et virtus et operatio Dei sit eius essentia, omnis filii et spiritus sancti scientia et virtus et operatio est ab alio: sed filii a patre tantum, spiritus autem sancti a patre et filio. Quia igitur una de operationibus spiritus sancti est quod loquatur in sanctis viris, ut ostensum est, propter hoc dicitur quod non loquitur a semetipso, quia a se non operatur. Audire autem ipsius est accipere scientiam, sicut et essentiam, a patre et filio, eo quod nos per auditum scientiam accipimus: est enim consuetum in Scriptura ut divina per modum humanorum tradantur. Nec movere oportet quod dicit, audiet, quasi de futuro loquens, cum accipere spiritum sanctum sit aeternum: nam aeterno verba cuiuslibet temporis aptari possunt, eo quod aeternitas totum tempus complectitur.
In like manner, the words of our Lord in reference to the Holy Spirit: He will not speak on his own authority, but whatever he will hear he will speak (John 16:13), do not prove that the Holy Spirit is a creature. For we have proved that the Holy Spirit is God proceeding from God. From which it follows that he receives his essence from another, even as we have shown in reference to the Son. Therefore, since in God his knowledge, power and operation are the divine essence, all knowledge, power, and operation of the Son and Holy Spirit are from another; but in the Son they are from the Father alone, whereas in the Holy Spirit, they are from Father and Son. Since, then, one of the operations of the Holy Spirit is to speak in holy men, as we have shown, for this reason it is said that he will not speak on his own authority, because he does not work of himself. In him, to hear is to receive knowledge, even as he receives his essence, from Father and Son. Thus we acquire knowledge by hearing, and Scripture is wont to speak of divine things after the manner of human. Nor need we stress the use of the future tense when he says: he will hear, because to receive is eternal in the Holy Spirit: for verbs of any tense can apply to eternity, since eternity embraces all time.
Secundum eadem etiam apparet quod missio qua Spiritus Sanctus mitti dicitur a patre et filio, non potest concludere eum esse creaturam. Dictum est enim supra quod filius Dei secundum hoc missus fuisse dicitur, quod in carne visibili hominibus apparuit, et sic novo quodam modo fuit in mundo, quo prius non fuerat, scilicet visibiliter, in quo tamen fuerat semper invisibiliter ut Deus. Quod autem hoc filius ageret, ei a patre fuit: unde et secundum hoc a patre dicitur missus. Sic autem et Spiritus Sanctus visibiliter apparuit: vel in specie columbae super Christum in Baptismo; vel in linguis igneis super apostolos. Et licet non fuerit factus columba vel ignis, sicut filius factus est homo; tamen sicut in signis quibusdam ipsius in huiusmodi visibilibus speciebus apparuit; et sic etiam ipse quodam novo modo, scilicet visibiliter, in mundo fuit. Et hoc ei fuit a patre et filio: unde et ipse a patre et filio dicitur missus. Quod non minorationem in ipso, sed processionem ostendit.
For the same reason it is clear that the mission whereby the Holy Spirit is said to be sent by the Father and the Son is no proof that he is a creature. For it has been said that the Son of God is said to be sent inasmuch as he appeared to men by taking visible flesh. Thus he began to be in the world after a manner in which he was not there hitherto—that is to say visibly—whereas he was always there invisibly as God. Now, it was owing to the Father that the Son did this. Therefore, in this respect he is said to have been sent by the Father. Now, the Holy Spirit also appeared visibly, both in the form of a dove over Christ at the baptism, and under the form of fiery tongues over the apostles. And though he did not become a dove or fire, as the Son became man, nevertheless he appeared under these visible forms as signs of himself. Hence he also was in the world in a new way, that is to say, visibly. This was owing to the Father and Son, for which reason he is said to be sent by the Father and the Son. This does not indicate subjection in him, but procession.
Est tamen et alius modus quo tam filius quam Spiritus Sanctus invisibiliter mitti dicuntur. Patet enim ex dictis quod filius procedit a patre per modum notitiae, qua Deus cognoscit seipsum; et Spiritus Sanctus procedit a patre et filio per modum amoris, quo Deus amat seipsum. Unde, sicut dictum est, cum aliquis per spiritum sanctum amator Dei efficitur, Spiritus Sanctus est inhabitator ipsius: et sic quodam novo modo in homine est, scilicet secundum novum proprium effectum ipsum inhabitans. Et quod hunc effectum in homine faciat Spiritus Sanctus, est ei a patre et filio: et propter hoc a patre et filio invisibiliter dicitur mitti. Et pari ratione, in mente hominis filius dicitur mitti invisibiliter, cum aliquis sic in divina cognitione constituitur quod ex tali cognitione Dei amor procedat in homine. Unde patet quod nec iste etiam modus missionis in filio aut spiritu sancto minorationem inducit, sed solum processionem ab alio.
There is also another way in which both the Son and Holy Spirit are said to be sent, but invisibly. For it is clear from what has been said that the Son proceeds from the Father, as the Father’s knowledge of himself, and that the Holy Spirit proceeds from Father and Son, as God’s love for himself. Hence, as we have already said, when by the Holy Spirit a man becomes a lover of God, the Holy Spirit dwells in him and thus is in man in a new way, namely, by dwelling in him in respect of a new effect. That the Holy Spirit produces this effect in a man is owing to the Father and the Son; for this reason he is said to be sent invisibly by them. In like manner, the Son is said to be sent invisibly into a man’s mind when a man comes to love God through his knowledge of God. Therefore, it is clear that neither does this kind of mission in the Son imply subjection on the part of the Holy Spirit, but only procession from another.
Similiter etiam nec spiritum sanctum a divinitate excludit quod pater et filius interdum connumerantur, non facta mentione de spiritu sancto: sicut nec filium a divinitate excludit quod interdum fit mentio de patre, non facta mentione de filio. Per hoc enim tacite Scriptura insinuat quod quicquid, ad divinitatem pertinens, de uno trium dicitur, de omnibus est intelligendum, eo quod sunt unus Deus. Nec etiam potest Deus pater sine verbo et amore intelligi, nec e converso: et propter hoc in uno trium omnes tres intelliguntur. Unde et interdum fit mentio de solo filio, in eo quod commune est tribus: sicut est illud Matth. 11:27, neque patrem quis novit nisi filius: cum tamen et pater et Spiritus Sanctus patrem cognoscant. Similiter etiam de spiritu sancto dicitur I Cor. 2:11: quae sunt Dei, nemo novit nisi spiritus Dei, cum tamen certum sit quod ab hac cognitione divinorum neque pater neque filius excludantur.
Nor does it argue against the divinity of the Holy Spirit that Father and Son are sometimes associated without mention of the Holy Spirit, as neither is it an argument against the divinity of the Son, that the Father is sometimes spoken of without mention being made of the Son. For thus Scripture insinuates tacitly that when anything pertaining to the divinity is said of one of the three, it is to be referred to all of them, because they are one God. Nor indeed can God the Father be understood apart from his Word and Love, nor vice versa. For this reason, in any one of the three, all three are implied, so that sometimes the Son is mentioned alone, in reference to that which is common to the three, for instance: No one knows the Father except the Son (Matt 11:27); and yet both Father and Holy Spirit know the Father. In the same way, it is said of the Holy Spirit: No one comprehends the thoughts of God except the Spirit of God (1 Cor 2:11), and yet it is certain that both Father and Son have this knowledge.
Patet etiam quod non potest ostendi Spiritus Sanctus esse creatura per hoc quod de ipso in Scriptura sacra aliqua ad motum pertinentia dicta inveniuntur. Sunt enim accipienda metaphorice. Sic enim et Deo aliquando Scriptura sacra motum attribuit: ut est illud Gen. 3:8, cum audissent vocem domini deambulantis in Paradiso; et 18:21, descendam, et videbo utrum clamorem opere compleverint. Quod ergo dicitur, spiritus domini ferebatur super aquas, intelligendum est eo modo dictum esse sicut dicitur quod voluntas fertur in volitum, et amor in amatum. Quamvis et hoc quidam non de spiritu sancto, sed de aere intelligere velint, qui habet naturalem locum super aquam, unde ad eius multimodas transmutationes significandas, dictum est quod ferebatur super aquas. Quod etiam dicitur, effundam de spiritu meo super omnem carnem, ea ratione dictum esse oportet intelligi qua Spiritus Sanctus dicitur mitti hominibus a patre vel filio, ut dictum est. In verbo autem effusionis abundantia effectus spiritus sancti intelligitur; et quod non stabit in uno, sed ad plures deveniet, a quibus etiam quodammodo in alios derivetur, sicut patet in his quae corporaliter effunduntur.
It is also evident that it cannot be proved that the Holy Spirit is a creature, from the fact that Sacred Scripture ascribes to him things that savor of movement. Such things are to be taken metaphorically since Sacred Scripture sometimes ascribes movement to God. For instance: They heard the sound of the Lord God walking in the garden (Gen 3:8); and: I will go down to see whether they have done according to the outcry (Gen 18:21). Hence, the words: The Spirit of God was moving over the face of the waters (Gen 1:2), must be taken as stated above, as when we say that the will inclines to its object, or that love pursues the beloved. Some, however, refer these words, not to the Holy Spirit, but to the air, the natural place of which is above the waters. Hence to indicate the manifold changes of the air, it is said that it was moving over the face of the waters. The words: I will pour out my spirit on all flesh (Joel 2:28), must be taken as referring to the sending of the Holy Spirit by Father and Son, of which we have spoken above. The expression pour out indicates the abundant effect of the Holy Spirit, in that it will not confine itself to one person, but will reach many, from whom it will flow forth, as it were, on to others, as may be seen when corporeal things are poured forth.
Similiter autem quod dicitur, auferam de spiritu tuo tradamque eis, non ad ipsam essentiam seu personam spiritus sancti referendum est, cum indivisibilis sit: sed ad ipsius effectus, secundum quos in nobis habitat, qui in homine possunt augeri et minui; non tamen ita quod id quod subtrahitur uni, idem numero alteri conferatur sicut in rebus corporalibus accidit; sed quia aliquid simile potest accrescere uni in quo alii decrescit. Nec tamen requiritur quod ad hoc quod accrescat uni, alteri subtrahatur: quia res spiritualis potest simul absque detrimento cuiuslibet a pluribus possideri. Unde nec intelligendum est quod de donis spiritualibus oportuerit aliquid subtrahi Moysi ad hoc quod aliis conferretur, sed ad actum sive ad officium referendum est: quia quod Spiritus Sanctus prius per solum Moysen effecerat, postea per plures implevit.
In like manner, the words: I will take some of the Spirit which is upon you and put it upon them (Num 11:17) refer not to the essence or person of the Holy Spirit, since he is indivisible, but to his effects whereby he dwells in us, for they can increase and decrease in man. Yet the sense is not that the identical effect taken from one person is bestowed on another, but that the effect which is increased on the one hand is similar to that which is decreased on the other. Nor does this necessitate subtraction from one person if another receive an addition, because a spiritual thing can be shared by several at once without detriment to any one of them. Consequently, it does not follow that Moses must have been deprived of any of his spiritual gifts, in order that they might be bestowed on others. This bestowal refers to the act or office, because the Holy Spirit accomplished through several persons that which previously he had effected through Moses alone.
Sic etiam nec Elisaeus petiit ut spiritus sancti essentia seu persona duplicata augeretur: sed ut duos effectus spiritus sancti qui fuerant in Elia, scilicet prophetia et operatio miraculorum, essent etiam in ipso. Quamvis etiam non sit inconveniens quod effectum spiritus sancti unus alio abundantius participet, secundum duplam vel quantamcumque aliam proportionem: cum mensura utriusque sit finita. Non tamen hoc praesumpsisset Elisaeus petere, ut in effectu spirituali superaret magistrum.
Thus again Eliseus did not ask that the essence or person of the Holy Spirit might be doubled in him, but that he might receive the Holy Spirit’s twofold effect bestowed on Elias, namely, prophecy and the working of miracles. Yet it is not unreasonable that one man should have a more abundant share of the Holy Spirit’s gifts than another, whether twice as much or in any other proportion of excess, since every man’s power is measurable and finite. But Eliseus would not have presumed to ask that he might surpass his master in a supernatural effect.
Patet etiam ex consuetudine sacrae Scripturae quod per quandam similitudinem humani animi passiones transferuntur in Deum: sicut dicitur in Psalmo: iratus est furore dominus in populum suum. Dicitur enim Deus iratus per similitudinem effectus: punit enim, quod et irati faciunt; unde et ibidem subditur: et tradidit eos in manus gentium. Sic et Spiritus Sanctus contristari dicitur per similitudinem effectus: deserit enim peccatores, sicut contristati deserunt contristantes.
It is also plain that, as is customary in Sacred Scripture, human passions are ascribed to God metaphorically. Thus it is said: The anger of the Lord was kindled against his people (Ps 106[105]:40); for God is said to be angry by reason of a likeness in the effect, because he punishes, which angry people do. Therefore, it is said: He gave them into the hand of the nations (Ps 106[105]:41). In the same way, the Holy Spirit is said to grieve on account of a likeness in the effect, because he abandons sinners, even as men who are grieved abandon those who grieve them.
Est etiam consuetus modus loquendi in sacra Scriptura ut illud Deo attribuatur quod in homine facit: secundum illud Gen. 22:12: nunc cognovi quod timeas dominum, idest, nunc cognoscere feci. Et hoc modo dicitur quod Spiritus Sanctus postulat, quia postulantes facit: facit enim amorem Dei in cordibus nostris, ex quo desideramus ipso frui, et desiderantes postulamus.
It is also a usual mode of expression in Sacred Scripture to ascribe to God that which God works in man: Now I know that you fear God (Gen 22:12), that is, I have made you know. In this sense, it is said that the Holy Spirit asks, because he makes us ask, since he causes the love of God in our hearts so that we desire to enjoy him, and through desire, we ask.
Cum autem Spiritus Sanctus procedat per modum amoris quo seipsum Deus amat; eodem autem amore Deus se et alia propter suam bonitatem amat: manifestum est quod ad spiritum sanctum pertinet amor quo Deus nos amat. Similiter etiam et amor quo nos Deum amamus: cum nos Dei faciat amatores, ut ex dictis patet. Et quantum ad utrumque, spiritui sancto competit donari. Ratione quidem amoris quo Deus nos amat, eo modo loquendi quo unusquisque dicitur dare amorem suum alicui cum eum amare incipit: quamvis Deus neminem ex tempore amare incipiat, si respiciatur ad voluntatem divinam qua nos amat; effectus tamen sui amoris ex tempore causatur in aliquo, cum eum ad se trahit. Ratione autem amoris quo nos Deum amamus, quia hunc amorem Spiritus Sanctus facit in nobis: unde secundum hunc amorem in nobis habitat, ut ex dictis patet, et sic eum habemus ut cuius ope fruimur. Et quia hoc est spiritui sancto a patre et filio, quod per amorem quem in nobis causat, in nobis sit et habeatur a nobis, convenienter dicitur a patre et filio nobis dari. Nec per hoc patre et filio minor ostenditur: sed ab ipsis habet originem. Dicitur etiam et a seipso dari nobis, inquantum amorem secundum quem nos inhabitat, simul cum patre et filio in nobis causat.
Now, the Holy Spirit proceeds as the love with which God loves himself; and with the same love God loves himself and other things for the sake of his own goodness; therefore, it is evident that the love with which God loves us pertains to the Holy Spirit. So does the love with which we love God, since it is he who makes us lovers of God, as proved above. As regards both of these, it is fitting that the Holy Spirit be given to us. As to the love with which God loves us, it is in keeping with our usual mode of speaking, when we say that a man gives his love to another when he begins to love him. Indeed, it is true that God does not begin to love anyone in time, if we consider the divine will with which he loves us; but the effect of his love is caused in us in time, when he draws us to himself. As to the love with which we love God, it is fitting, because the Holy Spirit causes this love in us. Hence in respect of this love he dwells in us, as we have shown, and thus we possess him as one in whose wealth we share. And because it is owing to the Father and the Son that the Holy Spirit dwells in us and is possessed by us through the love which he causes in us, he is fittingly said to be given to us by the Father and the Son. Nor does this prove him to be less than the Father and the Son, but that he proceeds from them. He is also said to give himself to us inasmuch as the love by which he dwells in us is caused in us by him as well as by the Father and the Son.
Quamvis autem Spiritus Sanctus verus sit Deus, et veram naturam divinam habeat a patre et filio, non tamen oportet quod filius sit. Filius enim dicitur aliquis ex eo quod genitus est: unde, si res aliqua naturam alterius ab eo acciperet non per genituram, sed per alium quemcumque modum, ratione filiationis careret; ut puta si aliquis homo, virtute sibi divinitus ad hoc concessa, faceret hominem ex aliqua sui corporis parte, vel etiam exteriori modo, sicut facit artificiata, productus homo producentis filius non diceretur, quia non procederet ab eo ut natus. Processio autem spiritus sancti rationem nativitatis non habet, ut supra ostensum est. Unde Spiritus Sanctus, licet a patre et filio divinam naturam habeat, non tamen eorum filius dici potest.
Now, though the Holy Spirit is true God, and has the true divine nature from Father and Son, it does not follow that he is a Son. For a man is a son because he is begotten; consequently, if one thing receive from another the latter’s nature, otherwise than by being begotten, the conditions of sonship would be lacking. Thus, if by a power granted him by God, one man were to fashion another from some part of his body, or from some extraneous matter like a work of art, the result would not be called his son since he would not be born of him. Now, the procession of the Holy Spirit does not satisfy the conditions of birth, as we have shown. Therefore, although the Holy Spirit derives the divine nature from Father and Son, he cannot be called their Son.
Quod autem in sola natura divina pluribus modis natura communicatur, rationabile est. Quia in solo Deo eius operatio est suum esse. Unde, cum in eo, sicut in qualibet intellectuali natura, sit intelligere et velle, id quod procedit in eo per modum intellectus ut verbum, aut amoris et voluntatis ut amor, oportet quod habet esse divinum, et sit Deus. Et sic tam filius quam Spiritus Sanctus est verus Deus.
And it is reasonable that in God alone can the divine nature be communicated in several ways, because in God alone is operation identified with being. Hence, since in him (as in every intellectual nature) there is intelligence and will, it follows that what proceeds in him by way of intelligence, as a word does, and by way of love and will, as love does, must have divine being, and must be God. Consequently, both Son and Holy Spirit are true God.
Haec igitur de spiritus sancti divinitate dicta sint. Alia vero quae circa eius processionem difficultatem habent, ex his quae de nativitate filii dicta sunt, considerare oportet.
We have said enough about the divinity of the Holy Spirit. Any other difficulties touching his procession must be considered in the light of what we have said about the nativity of the Son.
Caput 24
Chapter 24
Quod Spiritus Sanctus procedat a filio
That the Holy Spirit proceeds from the Son
Quidam vero circa spiritus sancti processionem errare inveniuntur, dicentes spiritum sanctum a filio non procedere. Et ideo ostendendum est spiritum sanctum a filio procedere.
Now some are in error about the procession of the Holy Spirit, and hold that he does not proceed from the Son. Accordingly, we must show that the Holy Spirit does proceed from the Son.