Articulus 5 Article 5 Utrum filio conveniat invisibiliter mitti Whether it is fitting for the Son to be sent invisibly? Ad quintum sic proceditur. Videtur quod filio non conveniat invisibiliter mitti. Missio enim invisibilis divinae personae attenditur secundum dona gratiae. Sed omnia dona gratiae pertinent ad spiritum sanctum, secundum illud I Cor. XII, omnia operatur unus atque idem spiritus. Ergo invisibiliter non mittitur nisi Spiritus Sanctus. Objection 1: It would seem that it is not fitting for the Son to be sent invisibly. For invisible mission of the divine person is according to the gift of grace. But all gifts of grace belong to the Holy Spirit, according to 1 Cor. 12:11: One and the same Spirit worketh all things. Therefore only the Holy Spirit is sent invisibly. Praeterea, missio divinae personae fit secundum gratiam gratum facientem. Sed dona quae pertinent ad perfectionem intellectus, non sunt dona gratiae gratum facientis, cum sine caritate possint haberi, secundum illud I ad Cor. XIII, si habuero prophetiam, et noverim mysteria omnia, et omnem scientiam, et si habuero omnem fidem, ita ut montes transferam, caritatem autem non habeam, nihil sum. Cum ergo filius procedat ut verbum intellectus, videtur quod non conveniat sibi invisibiliter mitti. Obj. 2: Further, the mission of the divine person is according to sanctifying grace. But the gifts belonging to the perfection of the intellect are not gifts of sanctifying grace, since they can be held without the gift of charity, according to 1 Cor. 13:2: If I should have prophecy, and should know all mysteries, and all knowledge, and if I should have all faith so that I could move mountains, and have not charity, I am nothing. Therefore, since the Son proceeds as the word of the intellect, it seems unfitting for Him to be sent invisibly. Praeterea, missio divinae personae est quaedam processio, ut dictum est. Sed alia est processio filii, alia spiritus sancti. Ergo et alia missio, si uterque mittitur. Et sic altera earum superflueret, cum una sit sufficiens ad sanctificandam creaturam. Obj. 3: Further, the mission of the divine person is a procession, as expounded above (AA. 1, 4). But the procession of the Son and of the Holy Spirit differ from each other. Therefore they are distinct missions if both are sent; and then one of them would be superfluous, since one would suffice for the creature’s sanctification. Sed contra est quod Sap. IX dicitur de divina sapientia, mitte illam de caelis sanctis tuis, et a sede magnitudinis tuae. On the contrary, It is said of divine Wisdom (Wis 9:10): Send her from heaven to Thy Saints, and from the seat of Thy greatness. Respondeo dicendum quod per gratiam gratum facientem tota Trinitas inhabitat mentem, secundum illud Ioan. XIV, ad eum veniemus, et mansionem apud eum faciemus. Mitti autem personam divinam ad aliquem per invisibilem gratiam, significat novum modum inhabitandi illius personae, et originem eius ab alia. Unde, cum tam filio quam spiritui sancto conveniat et inhabitare per gratiam et ab alio esse, utrique convenit invisibiliter mitti. Patri autem licet conveniat inhabitare per gratiam, non tamen sibi convenit ab alio esse; et per consequens nec mitti. I answer that, The whole Trinity dwells in the mind by sanctifying grace, according to John 14:23: We will come to him, and will make Our abode with him. But that a divine person be sent to anyone by invisible grace signifies both that this person dwells in a new way within him and that He has His origin from another. Hence, since both to the Son and to the Holy Spirit it belongs to dwell in the soul by grace, and to be from another, it therefore belongs to both of them to be invisibly sent. As to the Father, though He dwells in us by grace, still it does not belong to Him to be from another, and consequently He is not sent. Ad primum ergo dicendum quod, licet omnia dona, inquantum dona sunt, attribuantur spiritui sancto, quia habet rationem primi doni, secundum quod est amor, ut supra dictum est; aliqua tamen dona, secundum proprias rationes, attribuuntur per quandam appropriationem filio, scilicet illa quae pertinent ad intellectum et secundum illa dona attenditur missio filii. Unde Augustinus dicit, IV de Trin., quod tunc invisibiliter filius cuiquam mittitur, cum a quoquam cognoscitur atque percipitur. Reply Obj. 1: Although all the gifts, considered as such, are attributed to the Holy Spirit, forasmuch as He is by His nature the first Gift, since He is Love, as stated above (Q. 38, A. 1), some gifts nevertheless, by reason of their own particular nature, are appropriated in a certain way to the Son, those, namely, which belong to the intellect, and in respect of which we speak of the mission of the Son. Hence Augustine says (De Trin. iv, 20) that The Son is sent to anyone invisibly, whenever He is known and perceived by anyone. Ad secundum dicendum quod anima per gratiam conformatur Deo. Unde ad hoc quod aliqua persona divina mittatur ad aliquem per gratiam, oportet quod fiat assimilatio illius ad divinam personam quae mittitur per aliquod gratiae donum. Et quia Spiritus Sanctus est amor, per donum caritatis anima spiritui sancto assimilatur, unde secundum donum caritatis attenditur missio spiritus sancti. Filius autem est verbum, non qualecumque, sed spirans amorem; unde Augustinus dicit, in IX libro de Trin., verbum quod insinuare intendimus, cum amore notitia est. Non igitur secundum quamlibet perfectionem intellectus mittitur filius, sed secundum talem instructionem intellectus, qua prorumpat in affectum amoris, ut dicitur Ioan. VI, omnis qui audivit a patre, et didicit, venit ad me; et in Psalm., in meditatione mea exardescet ignis. Et ideo signanter dicit Augustinus quod filius mittitur, cum a quoquam cognoscitur atque percipitur, perceptio enim experimentalem quandam notitiam significat. Et haec proprie dicitur sapientia, quasi sapida scientia, secundum illud Eccli. VI, sapientia doctrinae secundum nomen eius est. Reply Obj. 2: The soul is made like to God by grace. Hence for a divine person to be sent to anyone by grace, there must needs be a likening of the soul to the divine person Who is sent, by some gift of grace. Because the Holy Spirit is Love, the soul is assimilated to the Holy Spirit by the gift of charity: hence the mission of the Holy Spirit is according to the mode of charity. Whereas the Son is the Word, not any sort of word, but one Who breathes forth Love. Hence Augustine says (De Trin. ix 10): The Word we speak of is knowledge with love. Thus the Son is sent not in accordance with every and any kind of intellectual perfection, but according to the intellectual illumination, which breaks forth into the affection of love, as is said (John 6:45): Everyone that hath heard from the Father and hath learned, cometh to Me, and (Ps 38:4): In my meditation a fire shall flame forth. Thus Augustine plainly says (De Trin. iv, 20): The Son is sent, whenever He is known and perceived by anyone. Now perception implies a certain experimental knowledge; and this is properly called wisdom, as it were a sweet knowledge, according to Ecclus. 6:23: The wisdom of doctrine is according to her name. Ad tertium dicendum quod, cum missio importet originem personae missae et inhabitationem per gratiam, ut supra dictum est, si loquamur de missione quantum ad originem, sic missio filii distinguitur a missione spiritus sancti, sicut et generatio a processione. Si autem quantum ad effectum gratiae, sic communicant duae missiones in radice gratiae, sed distinguuntur in effectibus gratiae, qui sunt illuminatio intellectus, et inflammatio affectus. Et sic manifestum est quod una non potest esse sine alia, quia neutra est sine gratia gratum faciente, nec una persona separatur ab alia. Reply Obj. 3: Since mission implies the origin of the person Who is sent, and His indwelling by grace, as above explained (A. 1), if we speak of mission according to origin, in this sense the Son’s mission is distinguished from the mission of the Holy Spirit, as generation is distinguished from procession. If we consider mission as regards the effect of grace, in this sense the two missions are united in the root which is grace, but are distinguished in the effects of grace, which consist in the illumination of the intellect and the kindling of the affection. Thus it is manifest that one mission cannot be without the other, because neither takes place without sanctifying grace, nor is one person separated from the other. Articulus 6 Article 6 Utrum missio invisibilis fiat ad omnes qui sunt participes gratiae Whether the invisible mission is to all who participate in grace? Ad sextum sic proceditur. Videtur quod missio invisibilis non fiat ad omnes qui sunt participes gratiae. Patres enim veteris testamenti gratiae participes fuerunt. Sed ad illos non videtur fuisse facta missio invisibilis, dicitur enim Ioan. VII, nondum erat spiritus datus, quia nondum erat Iesus glorificatus. Ergo missio invisibilis non fit ad omnes qui sunt participes gratiae. Objection 1: It would seem that the invisible mission is not to all who participate in grace. For the Fathers of the Old Testament had their share of grace. Yet to them was made no invisible mission; for it is said (John 7:39): The Spirit was not yet given, because Jesus was not yet glorified. Therefore the invisible mission is not to all partakers in grace. Praeterea, profectus in virtute non est nisi per gratiam. Sed missio invisibilis non videtur attendi secundum profectum virtutis, quia profectus virtutis videtur esse continuus, cum caritas semper aut proficiat aut deficiat; et sic missio esset continua. Ergo missio invisibilis non fit ad omnes participes gratiae. Obj. 2: Further, progress in virtue is only by grace. But the invisible mission is not according to progress in virtue; because progress in virtue is continuous, since charity ever increases or decreases; and thus the mission would be continuous. Therefore the invisible mission is not to all who share in grace. Praeterea, Christus et beati plenissime habent gratiam. Sed ad eos non videtur fieri missio, quia missio fit ad aliquid distans; Christus autem, secundum quod homo, et omnes beati perfecte sunt uniti Deo. Non ergo ad omnes participes gratiae fit missio invisibilis. Obj. 3: Further, Christ and the blessed have fullness of grace. But mission is not to them, for mission implies distance, whereas Christ, as man, and all the blessed are perfectly united to God. Therefore the invisible mission is not to all sharers in grace. Praeterea, sacramenta novae legis continent gratiam. Nec tamen ad ea dicitur fieri missio invisibilis. Non ergo ad omnia quae habent gratiam, fit missio invisibilis. Obj. 4: Further, the Sacraments of the New Law contain grace, and it is not said that the invisible mission is sent to them. Therefore the invisible mission is not to all that have grace. Sed contra est quod, secundum Augustinum, missio invisibilis fit ad sanctificandam creaturam. Omnis autem creatura habens gratiam sanctificatur. Ergo ad omnem creaturam huiusmodi fit missio invisibilis. On the contrary, According to Augustine (De Trin. iii, 4; xv, 27), the invisible mission is for the creature’s sanctification. Now every creature that has grace is sanctified. Therefore the invisible mission is to every such creature. Respondeo dicendum quod, sicut supra dictum est, missio de sui ratione importat quod ille qui mittitur vel incipiat esse ubi prius non fuit, sicut accidit in rebus creatis; vel incipiat esse ubi prius fuit, sed quodam modo novo, secundum quod missio attribuitur divinis personis. Sic ergo in eo ad quem fit missio, oportet duo considerare, scilicet inhabitationem gratiae, et innovationem quandam per gratiam. Ad omnes ergo fit missio invisibilis, in quibus haec duo inveniuntur. I answer that, As above stated (AA. 3, 4, 5), mission in its very meaning implies that he who is sent either begins to exist where he was not before, as occurs to creatures; or begins to exist where he was before, but in a new way, in which sense mission is ascribed to the divine persons. Thus, mission as regards the one to whom it is sent implies two things, the indwelling of grace, and a certain renewal by grace. Thus the invisible mission is sent to all in whom are to be found these two conditions. Ad primum ergo dicendum quod missio invisibilis est facta ad patres veteris testamenti. Unde dicit Augustinus, IV de Trin., quod secundum quod filius mittitur invisibiliter, fit in hominibus aut cum hominibus; hoc autem antea factum est in patribus et prophetis. Quod ergo dicitur, nondum erat datus spiritus, intelligitur de illa datione cum signo visibili, quae facta est in die Pentecostes. Reply Obj. 1: The invisible mission was directed to the Old Testament Fathers, as appears from what Augustine says (De Trin. iv, 20), that the invisible mission of the Son is in man and with men. This was done in former times with the Fathers and the Prophets. Thus the words, the Spirit was not yet given, are to be applied to that giving accompanied with a visible sign which took place on the day of Pentecost. Ad secundum dicendum quod etiam secundum profectum virtutis, aut augmentum gratiae, fit missio invisibilis. Unde Augustinus dicit, IV de Trin., quod tunc cuiquam mittitur filius, cum a quoquam cognoscitur atque percipitur, quantum cognosci et percipi potest pro captu vel proficientis in Deum, vel perfectae in Deo animae rationalis. Sed tamen secundum illud augmentum gratiae praecipue missio invisibilis attenditur, quando aliquis proficit in aliquem novum actum, vel novum statum gratiae, ut puta cum aliquis proficit in gratiam miraculorum aut prophetiae, vel in hoc quod ex fervore caritatis exponit se martyrio, aut abrenuntiat his quae possidet, aut quodcumque opus arduum aggreditur. Reply Obj. 2: The invisible mission takes place also as regards progress in virtue or increase of grace. Hence Augustine says (De Trin. iv, 20), that the Son is sent to each one when He is known and perceived by anyone, so far as He can be known and perceived according to the capacity of the soul, whether journeying towards God, or united perfectly to Him. Such invisible mission, however, chiefly occurs as regards anyone’s proficiency in the performance of a new act, or in the acquisition of a new state of grace; as, for example, the proficiency in reference to the gift of miracles or of prophecy, or in the fervor of charity leading a man to expose himself to the danger of martyrdom, or to renounce his possessions, or to undertake any arduous work. Ad tertium dicendum quod ad beatos est facta missio invisibilis in ipso principio beatitudinis. Postmodum autem ad eos fit missio invisibilis, non secundum intensionem gratiae, sed secundum quod aliqua mysteria eis revelantur de novo, quod est usque ad diem iudicii. Quod quidem augmentum attenditur secundum extensionem gratiae ad plura se extendentis. Ad Christum autem fuit facta invisibilis missio in principio suae conceptionis, non autem postea, cum a principio suae conceptionis fuerit plenus omni sapientia et gratia. Reply Obj. 3: The invisible mission is directed to the blessed at the very beginning of their beatitude. The invisible mission is made to them subsequently, not by intensity of grace, but by the further revelation of mysteries; which goes on till the day of judgment. Such an increase is by the extension of grace, because it extends to a greater number of objects. To Christ the invisible mission was sent at the first moment of His conception; but not afterwards, since from the beginning of His conception He was filled with all wisdom and grace. Ad quartum dicendum quod gratia est in sacramentis novae legis instrumentaliter, sicut forma artificiati est in instrumentis artis, secundum quendam decursum ab agente in patiens. Missio autem non dicitur fieri nisi respectu termini. Unde missio divinae personae non fit ad sacramenta, sed ad eos qui per sacramenta gratiam suscipiunt. Reply Obj. 4: Grace resides instrumentally in the sacraments of the New Law, as the form of a thing designed resides in the instruments of the art designing, according to a process flowing from the agent to the passive object. But mission is only spoken of as directed to its term. Hence the mission of the divine person is not sent to the sacraments, but to those who receive grace through the sacraments. Articulus 7 Article 7 Utrum spiritui sancto conveniat visibiliter mitti Whether it is fitting for the Holy Spirit to be sent visibly? Ad septimum sic proceditur. Videtur quod spiritui sancto non conveniat visibiliter mitti. Filius enim, secundum quod visibiliter missus est in mundum, dicitur esse minor patre. Sed nunquam legitur Spiritus Sanctus minor patre. Ergo spiritui sancto non convenit visibiliter mitti. Objection 1: It would seem that the Holy Spirit is not fittingly sent in a visible manner. For the Son as visibly sent to the world is said to be less than the Father. But the Holy Spirit is never said to be less than the Father. Therefore the Holy Spirit is not fittingly sent in a visible manner. Praeterea, missio visibilis attenditur secundum aliquam creaturam visibilem assumptam, sicut missio filii secundum carnem. Sed Spiritus Sanctus non assumpsit aliquam creaturam visibilem. Unde non potest dici quod in aliquibus creaturis visibilibus sit alio modo quam in aliis, nisi forte sicut in signo; sicut est etiam in sacramentis, et in omnibus figuris legalibus. Non ergo Spiritus Sanctus visibiliter mittitur, vel oportet dicere quod secundum omnia huiusmodi, eius missio visibilis attenditur. Obj. 2: Further, the visible mission takes place by way of union to a visible creature, as the Son’s mission according to the flesh. But the Holy Spirit did not assume any visible creature; and hence it cannot be said that He exists otherwise in some creatures than in others, unless perhaps as in a sign, as He is also present in the sacraments, and in all the figures of the law. Thus the Holy Spirit is either not sent visibly at all, or His visible mission takes place in all these things. Praeterea, quaelibet creatura visibilis est effectus demonstrans totam Trinitatem. Non ergo per illas creaturas visibiles magis mittitur Spiritus Sanctus quam alia persona. Obj. 3: Further, every visible creature is an effect showing forth the whole Trinity. Therefore the Holy Spirit is not sent by reason of those visible creatures more than any other person. Praeterea, filius visibiliter est missus secundum dignissimam visibilium creaturarum, scilicet secundum naturam humanam. Si igitur Spiritus Sanctus visibiliter mittitur, debuit mitti secundum aliquas creaturas rationales. Obj. 4: Further, the Son was visibly sent by reason of the noblest kind of creature—namely, the human nature. Therefore if the Holy Spirit is sent visibly, He ought to be sent by reason of rational creatures. Praeterea, quae visibiliter fiunt divinitus, dispensantur per ministerium angelorum, ut Augustinus dicit, III de Trin. Si ergo aliquae species visibiles apparuerunt, hoc factum fuit per angelos. Et sic ipsi angeli mittuntur, et non Spiritus Sanctus. Obj. 5: Further, whatever is done visibly by God is dispensed by the ministry of the angels; as Augustine says (De Trin. iii, 4,5,9). So visible appearances, if there have been any, came by means of the angels. Thus the angels are sent, and not the Holy Spirit. Praeterea, si Spiritus Sanctus visibiliter mittatur, hoc non est nisi ad manifestandum invisibilem missionem, quia invisibilia per visibilia manifestantur. Ergo ad quem missio invisibilis facta non fuit, nec missio visibilis fieri debuit, et ad omnes ad quos fit missio invisibilis, sive in novo sive in veteri testamento, missio visibilis fieri debet, quod patet esse falsum. Non ergo Spiritus Sanctus visibiliter mittitur. Obj. 6: Further, the Holy Spirit being sent in a visible manner is only for the purpose of manifesting the invisible mission; as invisible things are made known by the visible. So those to whom the invisible mission was not sent, ought not to receive the visible mission; and to all who received the invisible mission, whether in the New or in the Old Testament, the visible mission ought likewise to be sent; and this is clearly false. Therefore the Holy Spirit is not sent visibly. Sed contra est quod dicitur Matth. III, quod Spiritus Sanctus descendit super dominum baptizatum in specie columbae. On the contrary, It is said (Matt 3:16) that, when our Lord was baptized, the Holy Spirit descended upon Him in the shape of a dove. Respondeo dicendum quod Deus providet omnibus secundum uniuscuiusque modum. Est autem modus connaturalis hominis, ut per visibilia ad invisibilia manuducatur, ut ex supra dictis patet, et ideo invisibilia Dei oportuit homini per visibilia manifestari. Sicut igitur seipsum Deus, et processiones aeternas personarum, per creaturas visibiles, secundum aliqua indicia, hominibus quodammodo demonstravit; ita conveniens fuit ut etiam invisibiles missiones divinarum personarum secundum aliquas visibiles creaturas manifestarentur. I answer that, God provides for all things according to the nature of each thing. Now the nature of man requires that he be led to the invisible by visible things, as explained above (Q. 12, A. 12). Wherefore the invisible things of God must be made manifest to man by the things that are visible. As God, therefore, in a certain way has demonstrated Himself and His eternal processions to men by visible creatures, according to certain signs; so was it fitting that the invisible missions also of the divine persons should be made manifest by some visible creatures. Aliter tamen filius et Spiritus Sanctus. Nam spiritui sancto, inquantum procedit ut amor, competit esse sanctificationis donum, filio autem, inquantum est spiritus sancti principium, competit esse sanctificationis huius auctorem. Et ideo filius visibiliter missus est tanquam sanctificationis auctor, sed Spiritus Sanctus tanquam sanctificationis indicium. This mode of manifestation applies in different ways to the Son and to the Holy Spirit. For it belongs to the Holy Spirit, Who proceeds as Love, to be the gift of sanctification; to the Son as the principle of the Holy Spirit, it belongs to be the author of this sanctification. Thus the Son has been sent visibly as the author of sanctification; the Holy Spirit as the sign of sanctification. Ad primum ergo dicendum quod filius creaturam visibilem in qua apparuit, in unitatem personae assumpsit, sic ut quod de illa creatura dicitur, de filio Dei dici possit. Et sic, ratione naturae assumptae, filius dicitur minor patre. Sed Spiritus Sanctus non assumpsit creaturam visibilem in qua apparuit, in unitatem personae, ut quod illi convenit, de illo praedicetur. Unde non potest dici minor patre propter visibilem creaturam. Reply Obj. 1: The Son assumed the visible creature, wherein He appeared, into the unity of His person, so that whatever can be said of that creature can be said of the Son of God; and so, by reason of the nature assumed, the Son is called less than the Father. But the Holy Spirit did not assume the visible creature, in which He appeared, into the unity of His person; so that what is said of it cannot be predicated of Him. Hence He cannot be called less than the Father by reason of any visible creature. Ad secundum dicendum quod missio visibilis spiritus sancti non attenditur secundum visionem imaginariam, quae est visio prophetica. Quia, ut Augustinus dicit, II de Trin., visio prophetica non est exhibita corporeis oculis per formas corporeas, sed in spiritu per spirituales corporum imagines; columbam vero illam et ignem oculis viderunt quicumque viderunt. Neque iterum sic se habuit Spiritus Sanctus ad huiusmodi species, sicut filius ad petram (quia dicitur, petra erat Christus). Illa enim petra iam erat in creatura, et per actionis modum nuncupata est nomine Christi, quem significabat, sed illa columba et ignis ad haec tantum significanda repente extiterunt. Sed videntur esse similia flammae illi quae in rubo apparuit Moysi, et illi columnae quam populus in eremo sequebatur, et fulgoribus ac tonitruis quae fiebant cum lex daretur in monte; ad hoc enim rerum illarum corporalis extitit species, ut aliquid significaret, atque praeteriret. Sic igitur patet quod missio visibilis neque attenditur secundum visiones propheticas, quae fuerunt imaginariae, et non corporales, neque secundum signa sacramentalia veteris et novi testamenti, in quibus quaedam res praeexistentes assumuntur ad aliquid significandum. Sed Spiritus Sanctus visibiliter dicitur esse missus, inquantum fuit monstratus in quibusdam creaturis, sicut in signis, ad hoc specialiter factis. Reply Obj. 2: The visible mission of the Holy Spirit does not apply to the imaginary vision which is that of prophecy; because as Augustine says (De Trin. ii, 6): The prophetic vision is not displayed to corporeal eyes by corporeal shapes, but is shown in the spirit by the spiritual images of bodies. But whoever saw the dove and the fire, saw them by their eyes. Nor, again, has the Holy Spirit the same relation to these images that the Son has to the rock, because it is said, ‘The rock was Christ’ (1 Cor 10:4). For that rock was already created, and after the manner of an action was named Christ, Whom it typified; whereas the dove and the fire suddenly appeared to signify only what was happening. They seem, however, to be like to the flame of the burning bush seen by Moses and to the column which the people followed in the desert, and to the lightning and thunder issuing forth when the law was given on the mountain. For the purpose of the bodily appearances of those things was that they might signify, and then pass away. Thus the visible mission is neither displayed by prophetic vision, which belongs to the imagination, and not to the body, nor by the sacramental signs of the Old and New Testament, wherein certain pre-existing things are employed to signify something. But the Holy Spirit is said to be sent visibly, inasmuch as He showed Himself in certain creatures as in signs especially made for that purpose. Ad tertium dicendum quod, licet illas creaturas visibiles tota Trinitas operata sit, tamen factae sunt ad demonstrandum specialiter hanc vel illam personam. Sicut enim diversis nominibus significantur pater et filius et Spiritus Sanctus, ita etiam diversis rebus significari potuerunt; quamvis inter eos nulla sit separatio aut diversitas. Reply Obj. 3: Although the whole Trinity makes those creatures, still they are made in order to show forth in some special way this or that person. For as the Father, Son and Holy Spirit are signified by diverse names, so also can They each one be signified by different things; although neither separation nor diversity exists among Them.