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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 nomen sanctus non coarctat hoc quod est spiritus, cum sit aeque commune: ergo spiritus proprie dicitur illa persona.

2. Item, Spiritus dicitur, quia2 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 conspiratio3 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 quarto4: sed tota Trinitas est adoranda: ergo tota Trinitas est spiritus; hoc idem dicit Augustinus5.

2. Item, ratione ostenditur hoc idem sic: spiritus dividitur contra corpus: ergo quod non est corpus est spiritus6: 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 toti7 conveniat Trinitati; si a spiratione, contra: spirare active dictum convenit toti Trinitati, quia tota Trinitas dicitur inspirare: ergo active dictum non dicitur relative, ergo nec passive.

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4. Item, secundum quod dicitur a spiratione, videtur quod magis proprie conveniat Filio; et hoc patet per auctoritatem, Iob trigesimo secundo8: «Inspiratio Omnipotentis dat intellectum»; sed hoc appropriatur Filio: ergo etc.

5. Item, spiratio est actus naturalis9; 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 rationalibus10 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; sic dicitur absolute, et vocatur spiritus corpus subtile, sicut accipitur in libro de Differentia spiritus et animae11; aut a spiratione; et sic dicitur spiritus flatus, sicut accipit Chrysostomus, Ioannis tertio12: «Spiritus, ubi vult, spirat» etc. Et in Psalmo13: «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, Ecclesiastes tertio14: «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 calore15. 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 ultimo16: «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 quarto17: «Spiritus est Deus». Secundum autem quod dicitur a spiratione, sic convenit illi soli personae, quae procedit18 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 dicitur19 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 Spiritum20 producere; et sic non convenit toti Trinitati; alio modo est spirare idem quod inspirare: et sic21 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, quod22 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 transfertur23, 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. 4; S. I. q. 36. a. 1. — B. Albert., hic S. p. 1. tr. 8. q. 36. m. 1. — Petr. a Tar., hic q. 3. a. 2. — Richard. a Med., hic a. 2. q. 1. — Aegid. R., hic 1. princ. q. 4. — Henr. Gand., S. a. 1. 2. — Durand., hic q. 2. — Dionys. Carth., hic q. 2.

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English Translation
p. 203

Question III

Whether the Holy Spirit is properly spirit.

Thirdly and finally it is asked, whether the Holy Spirit is properly spirit. And that this is so seems clear thus:

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

2. Likewise, He is called Spirit because2 He is spirated; but what is spirated is not generated, nor conversely: therefore since to be spirated does not befit the Father or the Son: therefore it befits the Holy Spirit.

3. Likewise, men in agreement upon one evil are called conspirators — not because they think the same thing, but because they desire the same evil, and one common affection of all is bound together upon that same evil: therefore since conspiracy3 comes from spiration, only love is said to be spirated: therefore neither is the Holy Spirit called anything 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, chapter four4: but the whole Trinity is to be worshiped: therefore the whole Trinity is spirit; the same is said by Augustine5.

2. Likewise, the same is shown by reason thus: spirit is divided over against body: therefore what is not body is spirit6: 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, then it is divided over against body, and it is clear that it befits the whole Trinity7; if from spiration, on the contrary: to spirate, said in the active voice, befits the whole Trinity, because the whole Trinity is said to inspire: therefore [the term], said actively, is not said relatively, and therefore neither passively.

p. 204

4. Likewise, in so far as it is said from spiration, it seems to befit the Son more properly; and this is clear by authority, Job thirty-two8: "The inspiration of the Almighty gives understanding"; but this is appropriated to the Son: therefore etc.

5. Likewise, spiration is a natural act9; but only the Son proceeds by way of nature: therefore only the Son is spirated.

Conclusion. Spirit, in so far as it is said from spirituality, befits the whole Trinity; but in so far as it is said from spiration, it is proper to the Holy Spirit.

I respond: It must be said that this name spirit is found in bodies, in rational substances10, and in God; and although it is found in God most properly — because most properly there is in Him spirituality and spiration — nevertheless the order of knowing and naming begins, as from what is posterior, from corporeal substance.

In corporeal substance spirit is said in two ways: either from spirituality in opposition to corpulence — and so it is said absolutely, and spirit is called a subtle body, as it is taken in the book On the Difference of Spirit and Soul11; or from spiration — and so a breath of spirit is meant, as Chrysostom takes it on John, chapter three12: "The Spirit breathes where it wills", etc. And in the Psalm13: "Fire, hail, spirit", etc.

According to this same twofold manner it is taken in spiritual or rational substance: either from spirituality in opposition to corporeity — and so the rational substance, or its interior power, is called spirit, Ecclesiastes three14: "Who knows whether the spirit of the children etc.?"; or from spiration — and so affection or love is called spirit. And the reason for this is that the act of spiration in the body is an interior act, a continuous act, a life-giving act, and one having its origin from heat15. Therefore since the going-forth of love, as it is love, comes from within; and love is a life-giving act, since love is life; and again love is a continuous act, since love must continually be returned, and is then perfect when a person so loves; and again it is a spiritual heat: therefore love alone is said to be spiritually spirated; and so is taken that passage of First Thessalonians, the last chapter16: "That the whole spirit" etc.

According to this same twofold manner it is taken in God. For inasmuch as spirit is said from spirituality, so it befits the whole Trinity, for the whole Trinity lacks corporeity and materiality; and so it is an absolute name, John four17: "God is Spirit". But inasmuch as it is said from spiration, so it befits only that person who proceeds18 as love, by the reason already given. For to be spirated in spiritual things is proper to love alone; and since love can be spirated rightly and ordinately — and so it is pure — or indirectly and impurely — and so it is libidinous: therefore that person, who is love, is called not only Spirit, but Holy Spirit. The Son is not called19 holy in this manner, because generation is a natural motion, with respect to which holiness or purity is not considered, as it is considered with respect to the love of the will.

To the arguments on the contrary side:

To 1, 2, 3, 4. To that which is objected, that to spirate belongs to the whole Trinity; it must be said that to spirate is said in two ways. In one way to spirate is the same as to produce the Spirit20; and so it does not befit the whole Trinity. In the other way to spirate is the same as to inspire; and thus21 it befits the whole Trinity, because to inspire states an effect of the Spirit, which is from the whole Trinity. For something is said to be inspired which is sent into our spirit spiritually — whether an affection or a cognition.

To 5. To that which is objected, that22 the motion is natural; it must be said that this is so in corporeal things, which spirate on account of nature's need; but it is not so in spiritual substances, which spirate from the liberality of the will. Hence by reason of this [natural-act consideration] it is not transferred23, but by reason of other properties.

Scholion

In the conclusion the ancient Scholastics agree with the Latin and Greek Fathers. Alex. Hal., Summa p. I, q. 43, m. 1, and q. 63, m. 1. — Scotus, I Sent. d. 18, q. unica, in both writings. — St. Thomas, here q. 1, a. 4; S. I, q. 36, a. 1. — Bl. Albert, here Summa p. 1, tr. 8, q. 36, m. 1. — Petr. a Tar., here q. 3, a. 2. — Richard. a Med., here a. 2, q. 1. — Aegid. R., here principium 1, q. 4. — Henr. Gand., Summa a. 1, 2. — Durand., here q. 2. — Dionys. Carth., here q. 2.

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Apparatus Criticus
  1. Unus alterve cod. ut Z cum ed. 1 omittit sanctus, pro quo cod. O ponit quia per spirationem producitur. Paulo ante cod. Z quo loco quod, pro quo aliqui codd. ut H habent quia. Mox aliqui codd. ut aa bb post non coarctat hoc adiungunt nomen, et ed. 1 post ergo spiritus adiicit sanctus.
    One or two codices (e.g. Z) with ed. 1 omit sanctus, in place of which codex O sets because He is produced by spiration. Slightly earlier, codex Z reads quo in place of quod, for which some codices (e.g. H) have quia. Shortly after, some codices (aa bb) after non coarctat hoc add nomen, and ed. 1 after ergo spiritus adds sanctus.
  2. Fide multorum mss. ut AFGHIKMTVY etc. substituimus quia loco quod.
    On the testimony of many manuscripts (AFGHIKMTVY etc.) we have substituted quia for quod.
  3. Praestamus lectionem veram ex multis mss. ut AFGHISTVW etc. et ed. 1 ponendo conspiratio loco spiratio.
    We have established the true reading from many manuscripts (AFGHISTVW etc.) and ed. 1 by setting conspiratio in place of spiratio.
  4. Vers. 24.
    Verse 24 (John 4:24).
  5. Libr. V. de Trin. c. 11. n. 12, et ibid. XV. c. 19. n. 37.
    De Trinitate V, c. 11, n. 12, and likewise XV, c. 19, n. 37.
  6. Hic lit. Magistri, c. 3. — Ed. 1 hoc ipsum loco hoc idem.
    Here Lombard's text (Littera Magistri), c. 3. — Ed. 1 reads hoc ipsum in place of hoc idem.
  7. In cod. O additur sed tota Trinitas non est corpus, etc. In fine argumenti supple: ergo convenit toti Trinitati.
    In codex O is added: but the whole Trinity is not body, etc. At the end of the argument supply: therefore it befits the whole Trinity.
  8. Vers. 8, in quo textu Vulgata cum ed. 1 habet intelligentiam loco intellectum. Mox ed. 1 haec pro hoc.
    Verse 8 (Job 32:8); in which text the Vulgate with ed. 1 has intelligentiam in place of intellectum. Shortly after, ed. 1 reads haec for hoc.
  9. Cfr. Aristot., de Respiratione.
    Cf. Aristotle, On Respiration.
  10. Substituimus ope multorum mss. ut AFGKT etc. et edd. 1, 2, 3 rationalium loco rationalibus.
    With the help of many manuscripts (AFGKT etc.) and editions 1, 2, 3 we have substituted rationalium for rationalibus.
  11. 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. Bibliotheca philosophorum mediae aetatis, ed. by Baracli, Innsbruck 1876–1878, fasc. 2, where are contained: Excerpts of Costa Ben Luca, On the Difference of the Soul and the Spirit. See also the book On the Spirit, c. 1 (among the works of Aristotle).
  12. Homil. 26 (alias 25) super Ioan. 3, 8.
    Homily 26 (otherwise 25) on John 3:8.
  13. 148, 8.
    Psalm 148:8.
  14. Vers. 21.
    Verse 21 (Eccl. 3:21).
  15. De his respirationis actibus vide Aristot., de Respiratione; et Nemesium, de Natura hominis, c. 28.
    On these acts of respiration, see Aristotle, On Respiration; and Nemesius, On the Nature of Man, c. 28.
  16. Vers. 23.
    Verse 23 (1 Thess. 5:23).
  17. Vers. 24.
    Verse 24 (John 4:24).
  18. Cod. K adiungit per modum amoris. 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 by way of love. Shortly after recte, the Vatican edition and codex cc — incongruously with what follows and against the testimony of the other codices and ed. 1 — read Spirare in place of Spirari.
  19. 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 expunged Spiritus, wrongly added.
  20. In mss. et edd. 1, 2, 3 non additur sanctum, quod in Vat. habetur.
    In the manuscripts and editions 1, 2, 3 sanctum is not added, which is found in the Vatican edition.
  21. Vat. contra antiquiores mss. et ed. 1 ille pro sic.
    The Vatican edition, against the older manuscripts and ed. 1, reads ille for sic.
  22. Supple: spiratio. Paulo infra praeferimus lectionem plurium codd. ut F P X V et ed. 1 spirant loco inspirant.
    Supply: spiratio. Slightly later we prefer the reading of several codices (F P X V) and ed. 1, spirant in place of inspirant.
  23. Vat. cum cod. cc transferuntur, sed falso, quia subiectum est spiratio, et contra vetustiores codd. et ed. 1. Cod. K addit satis bene ad divina.
    The Vatican edition with codex cc reads transferuntur, but wrongly, since the subject is spiratio, and against the older codices and ed. 1. Codex K adds, quite fittingly, ad divina. ---
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