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Dist. 10, Art. 2, Q. 3

Book I: On the Mystery of the Trinity · Distinction 10

Textus Latinus
p. 203

Quaestio III

Utrum Spiritus sanctus proprie sit spiritus.

Tertio et ultimo quaeritur, utrum Spiritus sanctus proprie sit spiritus. Et quod sic, videtur hoc modo:

1. Quia persona Spiritus sancti isto nomine propriissime designatur, quod dicitur Spiritus sanctus1; sed hoc nomen2 sanctus non coarctat hoc quod est spiritus, cum sit aeque commune: ergo spiritus proprie dicitur illa persona.

2. Item, Spiritus dicitur, quia3 spiratur; sed quod spiratur non generatur, nec e converso: ergo cum spirari non conveniat Patri nec Filio: ergo convenit Spiritui sancto.

3. Item, homines concordes in uno malo dicuntur conspiratores, non quia idem cogitent, sed quia idem malum appetunt, et ad idem malum unus omnium est colligatus affectus: ergo cum conspiratio4 a spiratione veniat, non dicitur spirari nisi amor: ergo nec Spiritus sanctus dicitur nisi amor: ergo etc.

Contra:

1. Spiritus est Deus, et eos, qui adorant eum, in spiritu et veritate oportet adorare, Ioannis quarto5; sed tota Trinitas est adoranda: ergo tota Trinitas est spiritus; hoc idem dicit Augustinus6.

2. Item, ratione ostenditur hoc idem sic: spiritus dividitur contra corpus: ergo quod non est corpus est spiritus7: ergo est nomen absolutum, non relativum: ergo etc.

3. Item, spiritus dicitur aut a spiritualitate, aut a spiratione. Si a spiritualitate, sic dividitur contra corpus, et constat quod toti8 conveniat Trinitati; si a spiratione; contra: spirare active dictum

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convenit toti Trinitati, quia tota Trinitas dicitur inspirare: ergo active dictum non dicitur relative, ergo nec passive.

4. Item, secundum quod dicitur a spiratione, videtur quod magis proprie conveniat Filio; et hoc patet per auctoritatem, Iob trigesimo secundo9: Inspiratio Omnipotentis dat intellectum; sed hoc appropriatur Filio: ergo etc.

5. Item, spiratio est actus naturalis10; sed solus Filius procedit per modum naturae: ergo solus Filius spiratur.

Conclusio. Spiritus, quatenus dicitur a spiritualitate, convenit toti Trinitati; quatenus autem dicitur a spiratione, est proprium Spiritus sancti.

Respondeo: Dicendum, quod hoc nomen spiritus reperitur in corporibus, in substantiis rationalibus11 et in Deo; et licet in Deo sit propriissime, quia propriissime est in eo spiritualitas et spiratio, tamen ratio cognoscendi et dicendi tanquam a posteriori incipit a substantia corporali.

In substantia autem corporali spiritus dicitur dupliciter: aut a spiritualitate contra corpulentiam; et sic dicitur absolute, et vocatur spiritus corpus subtile, sicut accipitur in libro de Differentia spiritus et animae12; aut a spiratione; et sic dicitur spiritus flatus, sicut accipit Chrysostomus, Ioannis tertio13: Spiritus ubi vult spirat etc. Et in Psalmo14: Ignis, grando, spiritus etc.

Secundum hunc duplicem modum accipitur in substantia spirituali sive rationali, aut a spiritualitate contra corporeitatem: et sic substantia rationalis vel eius potentia interior dicitur spiritus, Ecclesiastis tertio15: Quis novit, si spiritus filiorum etc.; aut a spiratione; et sic affectus vel amor dicitur spiritus. Et ratio huius est, quia actus spirationis in corpore est actus internus, actus continuus, actus vivificus, et habens originem a calore16. Quia igitur egressus amoris, ut amor est, venit ab intrinseco; et amor est actus vivificus, quia amor est vita; et iterum amor est actus continuus, quia continue debet reddi amor, et tunc est perfectus, quando homo sic amat; rursus est calor spiritualis: ideo solus amor dicitur spiritualiter spirari; et sic accipitur illud primae ad Thessalonicenses ultimo17: Ut integer spiritus etc.

Secundum hunc duplicem modum accipitur in divinis. Nam secundum quod spiritus dicitur a spiritualitate, sic convenit toti Trinitati: nam tota Trinitas caret corporeitate et materialitate; et sic est nomen absolutum, Ioannis quarto18: Spiritus est Deus. Secundum autem quod dicitur a spiratione, sic convenit illi soli personae, quae procedit19 ut amor, ratione iam dicta. Spirari enim in spiritualibus solius est amoris; et quoniam amor potest spirari recte et ordinate, et sic est purus; vel indirecte et immunde, et sic est libidinosus: ideo persona illa, quae est amor, non tantum dicitur Spiritus, sed Spiritus sanctus. Non sic Filius dicitur20 sanctus, quia generatio est motus naturalis, circa quem non attenditur sanctitas vel puritas, sicut attenditur circa amorem voluntatis.

Ad argumenta pro parte contra:

Ad 1, 2, 3, 4. Ad illud quod obiicitur, quod spirare est totius Trinitatis; dicendum, quod spirare dicitur dupliciter: uno modo est spirare idem quod Spiritum21 producere; et sic non convenit toti Trinitati; alio modo est spirare idem quod inspirare: et sic22 convenit toti Trinitati, quia inspirare dicit effectum spiritus, qui est a tota Trinitate. Dicitur enim inspirari quod in spiritu nostro spiritualiter immittitur, sive affectio sive cognitio.

Ad 5. Ad illud quod obiicitur, quod23 motus est naturalis; dicendum, quod sic est in corporalibus, quae spirant propter naturae indigentiam; sed non sic in spiritualibus substantiis, quae spirant ex liberalitate voluntatis. Unde ratione huius non transfertur24, sed ratione aliarum proprietatum.

Scholion

In conclusione antiqui Scholastici cum Patribus Latinis et Graecis consentiunt. Alex. Hal., S. p. I. q. 43. m. 1, et q. 63. m. 1. — Scot., I. Sent. d. 18. q. unica in utroque scripto. — S. Thom., hic q. 1. a. 1; S. I. q. 36. a. 1. — B. Albert., hic a. 1. — Dionys. Carth., hic q. 2. — Petr. a Tar., hic q. 3. — Richard. a Med., hic a. 2. — Aegid. R., hic 1. princ. q. 4. — Henr. Gand., S. a. 1. 2. — Durand., S. p. 1. tr. 8. q. 36. m. 1.

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English Translation
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Question III

Whether the Holy Spirit is properly spirit.

Thirdly and lastly it is asked whether the Holy Spirit is properly spirit. And that it is so, seems to be the case in this way:

1. Because the person of the Holy Spirit is most properly designated by this name when he is called Holy Spirit1; but this name2 holy does not restrict that which is spirit, since it is equally common: therefore spirit is properly said of that person.

2. Likewise, he is called Spirit because3 he is breathed forth; but what is breathed forth is not generated, nor conversely: therefore since to be breathed forth does not befit the Father nor the Son: therefore it befits the Holy Spirit.

3. Likewise, men in concord in one evil are called conspirators, not because they think the same, but because they desire the same evil, and the affection of all is bound together unto the same evil: therefore since conspiracy4 comes from spiration, only love is said to be breathed forth: therefore the Holy Spirit too is named nothing but love: therefore etc.

On the contrary:

1. God is Spirit, and those who worship him must worship him in spirit and in truth, John 45; but the whole Trinity is to be worshipped: therefore the whole Trinity is spirit; Augustine says the same6.

2. Likewise, the same is shown by reason thus: spirit is divided against body: therefore what is not body is spirit7: therefore it is an absolute name, not a relative one: therefore etc.

3. Likewise, spirit is said either from spirituality or from spiration. If from spirituality, so it is divided against body, and it is plain that it belongs to the whole8 Trinity; if from spiration; on the contrary: to breathe forth taken actively

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befits the whole Trinity, because the whole Trinity is said to inspire: therefore taken actively it is not said relatively, and so neither passively.

4. Likewise, insofar as it is said from spiration, it seems that it more properly befits the Son; and this is plain from authority, Job 329: The inspiration of the Almighty gives understanding; but this is appropriated to the Son: therefore etc.

5. Likewise, spiration is a natural act10; but only the Son proceeds by way of nature: therefore only the Son is breathed forth.

Conclusion. Spirit, insofar as it is said from spirituality, belongs to the whole Trinity; but insofar as it is said from spiration, is proper to the Holy Spirit.

I respond: It must be said that this name spirit is found in bodies, in rational substances11, and in God; and although in God it is most properly [used], because spirituality and spiration are most properly in him, nevertheless the manner of knowing and naming, as from what is posterior, begins from corporeal substance.

In corporeal substance, spirit is said in two ways: either from spirituality opposed to bulkiness; and so it is said absolutely, and a subtle body is called spirit, as is taken in the book On the Difference of Spirit and Soul12; or from spiration; and so spirit means breath, as Chrysostom takes it, John 313: The Spirit breathes where it wills etc. And in the Psalm14: Fire, hail, spirit etc.

According to this twofold mode, it is taken also in spiritual or rational substance, either from spirituality opposed to corporeity: and so the rational substance, or its interior power, is called spirit, Ecclesiastes 315: Who knows if the spirit of the sons etc.; or from spiration; and so the affection or love is called spirit. And the reason of this is that the act of spiration in the body is an internal act, a continuous act, a life-giving act, and has its origin from heat16. Therefore since the going-forth of love, as it is love, comes from within; and love is a life-giving act, because love is life; and again love is a continuous act, because love must continuously be returned, and then it is perfect, when a man so loves; again, [love] is a spiritual heat: therefore only love is said to be breathed forth spiritually; and thus is taken that text of First Thessalonians, the last [chapter]17: That your whole spirit etc.

According to this twofold mode, it is taken in divine things. For inasmuch as spirit is said from spirituality, so it belongs to the whole Trinity: for the whole Trinity lacks corporeity and materiality; and so it is an absolute name, John 418: God is Spirit. But inasmuch as it is said from spiration, so it belongs to that person alone who proceeds19 as love, for the reason already given. For to be breathed forth in spiritual matters belongs only to love; and since love can be breathed forth rightly and orderly, and so is pure; or indirectly and impurely, and so is libidinous: therefore that person which is love is not only called Spirit, but Holy Spirit. Not so is the Son called20 holy, because generation is a natural motion, with respect to which sanctity or purity is not considered, as it is considered with respect to the love of the will.

To the arguments on the contrary:

To 1, 2, 3, 4. To that which is objected, that to breathe forth belongs to the whole Trinity; it must be said that to breathe forth is said in two ways: in one mode, to breathe forth is the same as to produce the Spirit21; and so it does not belong to the whole Trinity; in another mode, to breathe forth is the same as to inspire: and so22 it belongs to the whole Trinity, because to inspire names the effect of the spirit, which is from the whole Trinity. For that is said to be inspired which is sent into our spirit spiritually, whether affection or cognition.

To 5. To that which is objected, that23 the motion is natural; it must be said that so it is in corporeal things, which breathe forth on account of the indigence of nature; but not so in spiritual substances, which breathe forth from the liberality of the will. Hence by reason of this it is not transferred24, but by reason of other properties.

Scholion

In the conclusion the ancient Scholastics agree with the Latin and Greek Fathers. Alexander of Hales, Summa p. I, q. 43, m. 1, and q. 63, m. 1. — Scotus, I Sent. d. 18, q. unica, in either writing. — St. Thomas, here q. 1, a. 1; Summa I, q. 36, a. 1. — Blessed Albert, here a. 1. — Dionysius the Carthusian, here q. 2. — Peter of Tarentaise, here q. 3. — Richard of Mediavilla, here a. 2. — Giles of Rome, here 1, princ. q. 4. — Henry of Ghent, Summa a. 1, 2. — Durandus, Summa p. 1, tr. 8, q. 36, m. 1.

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Apparatus Criticus
  1. Codd. LO hic addunt: sic Filius et Spiritus sanctus conveniunt originaliter in Patre, sed.
    Codices LO here add: thus the Son and the Holy Spirit agree originally in the Father, but.
  2. Post non coarctat hoc adiungunt nomen H et ed. I; mox pro ergo spiritus adiicit sanctus.
    After non coarctat hoc the manuscript H and ed. I add nomen; soon afterward in place of ergo spiritus it adds sanctus.
  3. Fide multorum mss. ut AFGHIKMTVY etc. substituimus quia loco quod.
    On the testimony of many manuscripts such as AFGHIKMTVY etc., we have substituted quia for quod.
  4. Praestamus lectionem veram ex multis mss. ut AFGHISTVV etc. et ed. I ponendo conspiratio loco spiratio.
    We give the true reading from many manuscripts such as AFGHISTVV etc. and ed. I by placing conspiratio in the place of spiratio.
  5. Vers. 24.
    Verse 24. [John 4:24.]
  6. Libr. V. de Trin. c. 11, n. 12, et ibid. XV. c. 19, n. 37.
    Book V On the Trinity, c. 11, n. 12, and ibid. book XV, c. 19, n. 37.
  7. Hic lit. Magistri, c. 3. — Ed. I hoc ipsum loco hoc idem.
    Here the text of the Master [Lombard], c. 3. — Ed. I [reads] hoc ipsum in place of hoc idem.
  8. In cod. 0 additur: sed tota Trinitas non est corpus etc. In fine argumenti supple: ergo convenit toti Trinitati.
    In codex 0 there is added: but the whole Trinity is not body etc. At the end of the argument supply: therefore it belongs to the whole Trinity.
  9. Vers. 8, in quo textu Vulgata cum ed. I habet intelligentiam loco intellectum. Mox ed. I haec pro hoc.
    Verse 8, in which text the Vulgate together with ed. I has intelligentiam in place of intellectum. Soon ed. I [reads] haec for hoc.
  10. Cfr. Aristot., de Respiratione.
    Cf. Aristotle, On Respiration.
  11. Substituimus ope multorum mss. ut AFGKT etc. et edd. 1, 2, 3 rationalibus loco rationalium.
    We have substituted, with the aid of many manuscripts such as AFGKT etc. and editions 1, 2, 3, rationalibus in place of rationalium.
  12. Liber iste a Richardo (hic a. 2, q. 3) attribuitur Constabulo; sed cfr. Bibliotheca philosophorum mediae aetatis, ed. a Baracli, Innsbruck 1876–1878, fasc. 2, ubi continentur: Excerpta Costa-Ben Lucae de Differentia animae et spiritus. Vide etiam libr. de Spiritu, c. 1 (inter opera Arist.).
    This book is attributed by Richard (here a. 2, q. 3) to Constabulus; but cf. Library of Philosophers of the Middle Ages, ed. by Baracli, Innsbruck 1876–1878, fasc. 2, where there are contained: Extracts of Costa-Ben Luca on the Difference of Soul and Spirit. See also the book On Spirit, c. 1 (among the works of Aristotle).
  13. Homil. 26 (alias 25) super Ioan. 3, 8.
    Homily 26 (alias 25) on John 3, 8.
  14. 148, 8.
    [Psalm] 148, 8.
  15. Vers. 21.
    Verse 21. [Ecclesiastes 3:21.]
  16. De his respirationis actibus vide Aristot., de Respiratione; et Nemesium, de Natura hominis, c. 28.
    Concerning these acts of respiration see Aristotle, On Respiration; and Nemesius, On the Nature of Man, c. 28.
  17. Vers. 23.
    Verse 23. [1 Thessalonians 5:23.]
  18. Vers. 24.
    Verse 24. [John 4:24.]
  19. Cod. K adiungit per modum amoris etc. Mox post recte Vat. et cod. cc cum subnexis non cohaerenter et praeter fidem aliorum codd. cum ed. 1 Spirare loco Spirari.
    Codex K adds per modum amoris etc. Soon after recte, the Vatican edition and codex cc, with their attached words incoherently and against the testimony of the other codices, together with ed. 1, [read] Spirare in place of Spirari.
  20. Auctoritate mss. et sex primarum edd. expunximus hic perperam additum Spiritus.
    On the authority of the manuscripts and the first six editions, we have here removed the wrongly added word Spiritus.
  21. In mss. et edd. 1, 2, 3 non additur sanctum, quod in Vat. habetur.
    In the manuscripts and editions 1, 2, 3 the word sanctum is not added, which is found in the Vatican edition.
  22. Vat. contra antiquiores mss. et ed. I ille pro sic.
    The Vatican edition, against the more ancient manuscripts and ed. I, [reads] ille in place of sic.
  23. Supple: spiratio. Paulo infra praeferimus lectionem plurium codd. ut F P X V et ed. 1 spirant loco inspirant.
    Supply: spiratio. A little below, we prefer the reading of several codices such as F P X V and ed. 1, spirant in place of inspirant.
  24. Vat. cum cod. cc transferiuntur, sed falso, quia subiectum est spiratio, et contra vetustiores codd. et ed. I. Cod. K addit satis bene ad divina.
    The Vatican edition with codex cc [reads] transferiuntur, but falsely, because the subject is spiratio, and against the more ancient codices and ed. I. Codex K adds aptly enough ad divina.
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