Articulus 2 Article 2 Utrum nomen imaginis sit proprium filio Whether the name of 'Image' is proper to the Son? Ad secundum sic proceditur. Videtur quod nomen imaginis non sit proprium filio. Quia, ut dicit Damascenus, Spiritus Sanctus est imago filii. Non est ergo proprium filii. Objection 1: It would seem that the name of Image is not proper to the Son; because, as Damascene says (De Fide Orth. i, 18), The Holy Spirit is the Image of the Son. Therefore Image does not belong to the Son alone. Praeterea, de ratione imaginis est similitudo cum expressione, ut Augustinus dicit, in libro octoginta trium quaest. Sed hoc convenit spiritui sancto, procedit enim ab alio secundum modum similitudinis. Ergo Spiritus Sanctus est imago. Et ita non est proprium filii quod sit imago. Obj. 2: Further, similitude in expression belongs to the nature of an image, as Augustine says (QQ. lxxxiii, qu. 74). But this belongs to the Holy Spirit, Who proceeds from another by way of similitude. Therefore the Holy Spirit is an Image; and so to be Image does not belong to the Son alone. Praeterea, homo etiam dicitur imago Dei, secundum illud I ad Cor. XI, vir non debet velare caput suum, quoniam imago et gloria Dei est. Ergo non est proprium filio. Obj. 3: Further, man is also called the image of God, according to 1 Cor. 11:7, The man ought not to cover his head, for he is the image and the glory of God. Therefore Image is not proper to the Son. Sed contra est quod Augustinus dicit, VI de Trin., quod solus filius est imago patris. On the contrary, Augustine says (De Trin. vi, 2): The Son alone is the Image of the Father. Respondeo dicendum quod doctores Graecorum communiter dicunt spiritum sanctum esse imaginem patris et filii. Sed doctores Latini soli filio attribuunt nomen imaginis, non enim invenitur in canonica Scriptura nisi de filio. Dicitur enim Coloss. I, qui est imago Dei invisibilis, primogenitus creaturae; et ad Hebr. I, qui cum sit splendor gloriae, et figura substantiae eius. I answer that, The Greek Doctors commonly say that the Holy Spirit is the Image of both the Father and of the Son; but the Latin Doctors attribute the name Image to the Son alone. For it is not found in the canonical Scripture except as applied to the Son; as in the words, Who is the Image of the invisible God, the firstborn of creatures (Col 1:15) and again: Who being the brightness of His glory, and the figure of His substance (Heb 1:3). Huius autem rationem assignant quidam ex hoc, quod filius convenit cum patre non solum in natura, sed etiam in notione principii, spiritus autem sanctus non convenit cum filio nec cum patre in aliqua notione. Sed hoc non videtur sufficere. Quia sicut secundum relationes non attenditur in divinis neque aequalitas neque inaequalitas, ut Augustinus dicit; ita neque similitudo, quae requiritur ad rationem imaginis. Some explain this by the fact that the Son agrees with the Father, not in nature only, but also in the notion of principle: whereas the Holy Spirit agrees neither with the Son, nor with the Father in any notion. This, however, does not seem to suffice. Because as it is not by reason of the relations that we consider either equality or inequality in God, as Augustine says (De Trin. v, 6), so neither (by reason thereof do we consider) that similitude which is essential to image. Unde alii dicunt quod Spiritus Sanctus non potest dici imago filii, quia imaginis non est imago. Neque etiam imago patris, quia etiam imago refertur immediate ad id cuius est imago; Spiritus Sanctus autem refertur ad patrem per filium. Neque etiam est imago patris et filii, quia sic esset una imago duorum, quod videtur impossibile. Unde relinquitur quod Spiritus Sanctus nullo modo sit imago. Hence others say that the Holy Spirit cannot be called the Image of the Son, because there cannot be an image of an image; nor of the Father, because again the image must be immediately related to that which it is the image; and the Holy Spirit is related to the Father through the Son; nor again is He the Image of the Father and the Son, because then there would be one image of two; which is impossible. Hence it follows that the Holy Spirit is in no way an Image. Sed hoc nihil est. Quia pater et filius sunt unum principium spiritus sancti, ut infra dicetur, unde nihil prohibet sic patris et filii, inquantum sunt unum, esse unam imaginem; cum etiam homo totius Trinitatis sit una imago. But this is no proof: for the Father and the Son are one principle of the Holy Spirit, as we shall explain further on (Q. 36, A. 4). Hence there is nothing to prevent there being one Image of the Father and of the Son, inasmuch as they are one; since even man is one image of the whole Trinity. Et ideo aliter dicendum est quod, sicut Spiritus Sanctus, quamvis sua processione accipiat naturam patris, sicut et filius, non tamen dicitur natus; ita, licet accipiat speciem similem patris, non dicitur imago. Quia filius procedit ut verbum, de cuius ratione est similitudo speciei ad id a quo procedit; non autem de ratione amoris; quamvis hoc conveniat amori qui est Spiritus Sanctus, inquantum est amor divinus. Therefore we must explain the matter otherwise by saying that, as the Holy Spirit, although by His procession He receives the nature of the Father, as the Son also receives it, nevertheless is not said to be born; so, although He receives the likeness of the Father, He is not called the Image; because the Son proceeds as word, and it is essential to word to be like species with that whence it proceeds; whereas this does not essentially belong to love, although it may belong to that love which is the Holy Spirit, inasmuch as He is the divine love. Ad primum ergo dicendum quod Damascenus et alii doctores Graecorum communiter utuntur nomine imaginis pro perfecta similitudine. Reply Obj. 1: Damascene and the other Greek Doctors commonly employ the term image as meaning a perfect similitude. Ad secundum dicendum quod, licet Spiritus Sanctus sit similis patri et filio, non tamen sequitur quod sit imago, ratione iam dicta. Reply Obj. 2: Although the Holy Spirit is like to the Father and the Son, still it does not follow that He is the Image, as above explained. Ad tertium dicendum quod imago alicuius dupliciter in aliquo invenitur. Uno modo, in re eiusdem naturae secundum speciem, ut imago regis invenitur in filio suo. Alio modo, in re alterius naturae, sicut imago regis invenitur in denario. Primo autem modo, filius est imago patris, secundo autem modo dicitur homo imago Dei. Et ideo ad designandam in homine imperfectionem imaginis, homo non solum dicitur imago, sed ad imaginem, per quod motus quidam tendentis in perfectionem designatur. Sed de filio Dei non potest dici quod sit ad imaginem, quia est perfecta patris imago. Reply Obj. 3: The image of a thing may be found in something in two ways. In one way it is found in something of the same specific nature; as the image of the king is found in his son. In another way it is found in something of a different nature, as the king’s image on the coin. In the first sense the Son is the Image of the Father; in the second sense man is called the image of God; and therefore in order to express the imperfect character of the divine image in man, man is not simply called the image, but to the image, whereby is expressed a certain movement of tendency to perfection. But it cannot be said that the Son of God is to the image, because He is the perfect Image of the Father. Quaestio 36 Question 36 De his quae pertinent ad personam spiritus sancti The Person of the Holy Spirit Post haec considerandum est de his quae pertinent ad personam spiritus sancti. Qui quidem non solum dicitur Spiritus Sanctus, sed etiam amor et donum Dei. We proceed to treat of what belongs to the person of the Holy Spirit, Who is called not only the Holy Spirit, but also the Love and Gift of God. Circa nomen ergo spiritus sancti quaeruntur quatuor. Concerning the name Holy Spirit there are four points of inquiry: Primo, utrum hoc nomen Spiritus Sanctus sit proprium alicuius divinae personae. (1) Whether this name, Holy Spirit, is the proper name of one divine Person? Secundo, utrum illa persona divina quae Spiritus Sanctus dicitur, procedat a patre et filio. (2) Whether that divine person Who is called the Holy Spirit, proceeds from the Father and the Son? Tertio, utrum procedat a patre per filium. (3) Whether He proceeds from the Father through the Son? Quarto, utrum pater et filius sint unum principium spiritus sancti. (4) Whether the Father and the Son are one principle of the Holy Spirit? Articulus 1 Article 1 Utrum hoc nomen Spiritus Sanctus sit proprium nomen alicuius divinae personae Whether this name 'Holy Spirit' is the proper name of one divine person? Ad primum sic proceditur. Videtur quod hoc nomen Spiritus Sanctus non sit proprium nomen alicuius divinae personae. Nullum enim nomen commune tribus personis, est proprium alicuius personae. Sed hoc nomen Spiritus Sanctus est commune tribus personis. Ostendit enim Hilarius, VIII de Trin., in spiritu Dei aliquando significari patrem, ut cum dicitur, spiritus domini super me; aliquando significari filium, ut cum dicit filius, in spiritu Dei eiicio Daemonia, naturae suae potestate eiicere se Daemonia demonstrans; aliquando spiritum sanctum, ut ibi, effundam de spiritu meo super omnem carnem. Ergo hoc nomen Spiritus Sanctus non est proprium alicuius divinae personae. Objection 1: It would seem that this name, Holy Spirit, is not the proper name of one divine person. For no name which is common to the three persons is the proper name of any one person. But this name of Holy Spirit is common to the three persons; for Hilary (De Trin. viii) shows that the Spirit of God sometimes means the Father, as in the words of Isa. 61:1: The Spirit of the Lord is upon me; and sometimes the Son, as when the Son says: In the Spirit of God I cast out devils (Matt 12:28), showing that He cast out devils by His own natural power; and that sometimes it means the Holy Spirit, as in the words of Joel 2:28: I will pour out of My Spirit over all flesh. Therefore this name Holy Spirit is not the proper name of a divine person. Praeterea, nomina divinarum personarum ad aliquid dicuntur, ut Boetius dicit, in libro de Trin. Sed hoc nomen Spiritus Sanctus non dicitur ad aliquid. Ergo hoc nomen non est proprium divinae personae. Obj. 2: Further, the names of the divine persons are relative terms, as Boethius says (De Trin.). But this name Holy Spirit is not a relative term. Therefore this name is not the proper name of a divine Person. Praeterea, quia filius est nomen alicuius divinae personae, non potest dici filius huius vel illius. Dicitur autem spiritus huius vel illius hominis. Ut enim habetur Num. XI, dixit dominus ad Moysen, auferam de spiritu tuo, tradamque eis; et IV Reg. II, requievit spiritus Eliae super Elisaeum. Ergo Spiritus Sanctus non videtur esse proprium nomen alicuius divinae personae. Obj. 3: Further, because the Son is the name of a divine Person He cannot be called the Son of this or of that. But the spirit is spoken of as of this or that man, as appears in the words, The Lord said to Moses, I will take of thy spirit and will give to them (Num 11:17) and also The Spirit of Elias rested upon Eliseus (4 Kgs 2:15). Therefore Holy Spirit does not seem to be the proper name of a divine Person. Sed contra est quod dicitur I Ioan. ult., tres sunt qui testimonium dant in caelo, pater, verbum et Spiritus Sanctus. Ut autem Augustinus dicit, VII de Trin., cum quaeritur, quid tres? Dicimus, tres personae. Ergo Spiritus Sanctus est nomen divinae personae. On the contrary, It is said (1 John 5:7): There are three who bear witness in heaven, the Father, the Word, and the Holy Spirit. As Augustine says (De Trin. vii, 4): When we ask, Three what? we say, Three persons. Therefore the Holy Spirit is the name of a divine person. Respondeo dicendum quod, cum sint duae processiones in divinis, altera earum, quae est per modum amoris, non habet proprium nomen, ut supra dictum est. Unde et relationes quae secundum huiusmodi processionem accipiuntur, innominatae sunt, ut etiam supra dictum est. Propter quod et nomen personae hoc modo procedentis, eadem ratione, non habet proprium nomen. Sed sicut sunt accommodata aliqua nomina, ex usu loquentium, ad significandum praedictas relationes, cum nominamus eas nomine processionis et spirationis, quae, secundum proprietatem significationis, magis videntur significare actus notionales quam relationes; ita ad significandum divinam personam quae procedit per modum amoris, accommodatum est, ex usu Scripturae, hoc nomen Spiritus Sanctus. I answer that, While there are two processions in God, one of these, the procession of love, has no proper name of its own, as stated above (Q. 27, A. 4, ad 3). Hence the relations also which follow from this procession are without a name (Q. 28, A. 4): for which reason the Person proceeding in that manner has not a proper name. But as some names are accommodated by the usual mode of speaking to signify the aforesaid relations, as when we use the names of procession and spiration, which in the strict sense more fittingly signify the notional acts than the relations; so to signify the divine Person, Who proceeds by way of love, this name Holy Spirit is by the use of scriptural speech accommodated to Him. Et huius quidem convenientiae ratio sumi potest ex duobus. Primo quidem, ex ipsa communitate eius quod dicitur Spiritus Sanctus. Ut enim Augustinus dicit, XV de Trin., quia Spiritus Sanctus communis est ambobus, id vocatur ipse proprie quod ambo communiter, nam et pater est spiritus, et filius est spiritus; et pater est sanctus, et filius est sanctus. Secundo vero, ex propria significatione. Nam nomen spiritus, in rebus corporeis, impulsionem quandam et motionem significare videtur, nam flatum et ventum spiritum nominamus. Est autem proprium amoris, quod moveat et impellat voluntatem amantis in amatum. Sanctitas vero illis rebus attribuitur, quae in Deum ordinantur. Quia igitur persona divina procedit per modum amoris quo Deus amatur, convenienter Spiritus Sanctus nominatur. The appropriateness of this name may be shown in two ways. First, from the fact that the person who is called Holy Spirit has something in common with the other Persons. For, as Augustine says (De Trin. xv, 17; v, 11), Because the Holy Spirit is common to both, He Himself is called that properly which both are called in common. For the Father also is a spirit, and the Son is a spirit; and the Father is holy, and the Son is holy. Second, from the proper signification of the name. For the name spirit in things corporeal seems to signify impulse and motion; for we call the breath and the wind by the term spirit. Now it is a property of love to move and impel the will of the lover towards the object loved. Further, holiness is attributed to whatever is ordered to God. Therefore because the divine person proceeds by way of the love whereby God is loved, that person is most properly named The Holy Spirit. Ad primum ergo dicendum quod hoc quod dico Spiritus Sanctus, prout sumitur in virtute duarum dictionum, commune est toti Trinitati. Quia nomine spiritus significatur immaterialitas divinae substantiae, spiritus enim corporeus invisibilis est, et parum habet de materia; unde omnibus substantiis immaterialibus et invisibilibus hoc nomen attribuimus. Per hoc vero quod dicitur sanctus, significatur puritas divinae bonitatis. Si autem accipiatur hoc quod dico Spiritus Sanctus, in vi unius dictionis, sic ex usu Ecclesiae est accommodatum ad significandam unam trium personarum, scilicet quae procedit per modum amoris, ratione iam dicta. Reply Obj. 1: The expression Holy Spirit, if taken as two words, is applicable to the whole Trinity: because by ’spirit’ the immateriality of the divine substance is signified; for corporeal spirit is invisible, and has but little matter; hence we apply this term to all immaterial and invisible substances. And by adding the word holy we signify the purity of divine goodness. But if Holy Spirit be taken as one word, it is thus that the expression, in the usage of the Church, is accommodated to signify one of the three persons, the one who proceeds by way of love, for the reason above explained. Ad secundum dicendum quod, licet hoc quod dico Spiritus Sanctus, relative non dicatur, tamen pro relativo ponitur, inquantum est accommodatum ad significandam personam sola relatione ab aliis distinctam. Potest tamen intelligi etiam in nomine aliqua relatio, si spiritus intelligatur quasi spiratus. Reply Obj. 2: Although this name Holy Spirit does not indicate a relation, still it takes the place of a relative term, inasmuch as it is accommodated to signify a Person distinct from the others by relation only. Yet this name may be understood as including a relation, if we understand the Holy Spirit as being breathed. Ad tertium dicendum quod in nomine filii intelligitur sola relatio eius qui est a principio, ad principium, sed in nomine patris intelligitur relatio principii; et similiter in nomine spiritus, prout importat quandam vim motivam. Nulli autem creaturae competit esse principium respectu alicuius divinae personae, sed e converso. Et ideo potest dici pater noster, et spiritus noster, non tamen potest dici filius noster. Reply Obj. 3: In the name Son we understand that relation only which is of something from a principle, in regard to that principle: but in the name Father we understand the relation of principle; and likewise in the name of Spirit inasmuch as it implies a moving power. But to no creature does it belong to be a principle as regards a divine person; but rather the reverse. Therefore we can say our Father, and our Spirit; but we cannot say our Son. Articulus 2 Article 2 Utrum Spiritus Sanctus procedat a filio Whether the Holy Spirit proceeds from the Son? Ad secundum sic proceditur. Videtur quod Spiritus Sanctus non procedat a filio. Quia secundum Dionysium, non est audendum dicere aliquid de substantiali divinitate, praeter ea quae divinitus nobis ex sacris eloquiis sunt expressa. Sed in Scriptura sacra non exprimitur quod Spiritus Sanctus a filio procedat, sed solum quod procedat a patre; ut patet Ioann. XV, spiritum veritatis, qui a patre procedit. Ergo Spiritus Sanctus non procedit a filio. Objection 1: It would seem that the Holy Spirit does not proceed from the Son. For as Dionysius says (Div. Nom. i): We must not dare to say anything concerning the substantial Divinity except what has been divinely expressed to us by the sacred oracles. But in the Sacred Scripture we are not told that the Holy Spirit proceeds from the Son; but only that He proceeds from the Father, as appears from John 15:26: The Spirit of truth, Who proceeds from the Father. Therefore the Holy Spirit does not proceed from the Son.