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Dist. 15, Part 2, Art. 1, Q. 1

Book I: On the Mystery of the Trinity · Distinction 15

Textus Latinus
p. 270

ARTICULUS UNICUS.

De missione invisibili tum Filii tum Spiritus sancti.

QUAESTIO I.

Utrum missio invisibilis sit secundum dona gratiae gratis datae, vel gratum facientis.

Circa primum, quod haec missio sit secundum dona gratiae gratis datae, ostenditur sic.

1. Rabanus1 dicit de Spiritu sancto, quod ter datus est Spiritus sanctus. Et primo dicit, ipsum esse datum ad miraculorum operationem; constat autem, quod miraculorum operatio est gratia gratis data: ergo etc.

2. Item, Spiritus sanctus datur, cum datur donum prophetiae. Unde primo Regum decimo2: Factus est spiritus Domini super Saul, et prophetabat; sed donum prophetiae datur frequenter his qui non habent gratiam gratum facientem, sicut patet de Saul per textum: ergo etc.

3. Item, quod Filius mittatur secundum dona gratiae gratis datae, videtur. Tunc enim Filius dicitur mitti, quando fit revelatio occultorum; sed revelatio occultorum potest fieri sine dono gratiae gratum facientis: ergo etc.

4. Item, Augustinus dicit et habetur in praesenti distinctione3, quod «tunc Sapientia mittitur, cum a cuiusquam mente percipitur», sive cum alicui innotescit; si ergo percipitur et innotescit per dona gratiae gratis datae, ut per fidem informem: ergo videtur in illis dari: ergo etc.

Contra:

1. Augustinus4 dicit, quod tunc datur Spiritus sanctus alicui, cum sic datur, ut eum faciat Dei et proximi dilectorem, hoc est dicere, quando datur homini caritas; sed caritas non est nisi gratiae gratum facientis: ergo etc.

2. Item, hoc ipsum videtur de Filio, quia dicitur Sapientiae septimo5: In animas sanctas se transfert, et amicos Dei constituit; sed amici Dei non dicuntur sine gratia gratum faciente: ergo etc.

3. Item, ratione ostenditur sic6: tunc datur vel mittitur Spiritus sanctus, quando habitat in homine; sed non dicitur habitare in homine sine gratia gratum faciente: ergo etc.

4. Item, cum mittitur Filius vel Spiritus sanctus ad aliquem, non mittitur, ut sit7 ubi prius non erat, sed ut sit in eo aliter quam prius; sed novus modus essendi, addens supra esse per naturam, non est nisi per gratiam gratum facientem: ergo etc.

CONCLUSIO.

In missione invisibili utraque persona non datur simpliciter, nisi dono gratiae gratum facientis, secundum quid vero datur etiam per gratiam gratis datam.

Respondeo: Ad hoc distinguunt aliqui, quod Spiritum sanctum dari vel mitti invisibiliter, hoc8 potest esse vel in quantum Spiritus, vel in quantum sanctus. In quantum Spiritus, datur per donum gratiae gratis datae; in quantum sanctus vel9 sanctificans, datur per dona gratiae gratum facientis. Similiter Sapientia vel Filius potest mitti vel prout faciens sapere, et sic per dona gratiae gratis datae; vel prout sapientia dicta est a sapore, et sic per dona gratiae gratum facientis. Sed istud non videtur solvere, quia dantem oppositum istius solutionis est possibile adhuc solvere10 et quaerere de Spiritu et Verbo, quomodo dicatur dari et non inhabitare.

Propter hoc aliter dicendum tam de Filio quam de Spiritu sancto, quod11 dari vel mitti est dupliciter: vel simpliciter, vel ad hoc. Tunc datur simpliciter, quando simpliciter habetur, videlicet non tantum ad usum, sed ad fructum; hoc autem est solum per dona gratiae gratum facientis, et ideo solum in illa datur simpliciter vel Filius vel Spiritus sanctus. Alio modo dicitur dari ad hoc, quando non ad fructum, sed ad auxilium sive ad aliquem usum aliqua dona donantur; et hoc quidem12 cum dantur aliqua dona gratiae gratis datae, in quibus

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manifestatur Filius vel Spiritus sanctus; et sic procedunt rationes ad primam partem.

1. Nam13 sic intelligendum est verbum Rabani; ipse enim communiter loquitur de missione; unde dicit, Spiritum sanctum ter datum. Augustinus autem solum loquitur de datione vel missione, quae est ad inhabitandum vel simpliciter habendum.

2. Ad illud quod obiicitur de prophetia, dicendum, quod uno modo datur in ea Spiritus sanctus simpliciter, prout ipsa dicit cognitionem secundum idoneitatem suscipientis et secundum pietatem14 exsequentis. Alio modo, prout est revelatio15, non datur in ea Spiritus simpliciter sive non mittitur nisi ad hoc. Unde non dicitur in libro Regum, quod Spiritus sanctus sit missus ad Saul vel factus in Saul, sed super Saul.

3. Ad illud quod obiicitur, quod mittitur Filius, cum est revelatio occultorum; dicendum, quod hoc non est in quacumque revelatione; nam aliqua fit16 revelatio, non per missionem Filii, sed per missionem Angeli; — multa enim revelantur ab Angelis17; — sed intelligitur de illa revelatione, in qua est animae illustratio per gratiam; et si per gratis datam, non simpliciter mittitur, sed si per gratum facientem, tunc simpliciter mittitur et habetur.

4. Ad illud quod ultimo obiicitur, quod tunc mittitur, quando percipitur; dicendum, quod non sufficit cognoscere Filium, quod sit ab alio, immo oportet, quod cognoscat, quod sit in ipso ut in suo habitaculo. Hoc autem dico non cognitione necessitatis, sed coniecturae18, nec de cognitione actuali, sed de habituali.

Scholion

I. Antiquiores Scholastici gratiam gratis datam accipiebant in sensu largiore, quam moderni theologi, ita ut omnem gratiam actualem, quatenus distinguitur a gratia sanctificante, sub hoc nomine complecterentur (cfr. II. Sent. d. 28. a. 2. q. 1. in corp. et alibi passim). — Distinctio in corp. posita inter dari simpliciter et ad hoc eadem est ac simpliciter et secundum quid.

II. Primam opinionem, quae etiam attribuitur B. Alberto (1. Sent. d. 17. a. 9.), S. Doctor non approbat. B. Albert. sic dicit: «Dicendum, quod, ut puto, non dicetur mitti, nisi in caritate simpliciter, sed secundum quid in aliis, ut mittatur videlicet in aliis ut Spiritus est, et non ut sanctus est». Sed haec sententia Alberti in re non videtur esse alia a communi. S. Bonav. suam opinionem iuxta distinctionem ibi factam duplici conclusione proponit, scil. quod proprie et simpliciter Spiritus sanctus non mittitur nec datur nisi per donum gratiae sanctificantis. Ratio est, quia sine hoc dono et caritate non habemus facultatem fruendi Spiritu sancto. Quod explicat S. Thom. (S. I. q. 43. a. 3.) his verbis: «Super modum communem (quo Deus est in rebus) est unus specialis, qui convenit naturae rationali, in qua Deus dicitur esse sicut cognitum in cognoscente et amatum in amante. Et quia cognoscendo et amando creatura rationalis sua operatione attingit ad ipsum Deum, secundum istum specialem modum Deus non solum dicitur esse in creatura rationali, sed etiam habitare in ea sicut in templo suo». Improprie tamen, sive «extenso nomine missionis» (ut loquitur Alex. Hal.), aliquando dicitur mitti Spiritus sanctus ad aliquem actum gratiae actualis vel gratis datae. In hac doctrina consentiunt Alex. Hal., S. Thom., Scot., Richard. aliique innumeri.

III. Cfr. Alex. Hal., S. p. I. q. 73. m. 4. a. 2. — S. Thom., hic q. 4. a. 1; S. I. q. 43. a. 3. — B. Albert., de hac et seq. hic a. 16. — Petr. a Tar., hic q. 3. a. 2. — Richard. a Med., I. Sent. d. 14. a. 2. q. 2. — Aegid. R., d. 14. secunda princ. q. 2. — Dionys. Carth., hic q. 3. — Biel, de hac et seq. I. Sent. d. 14. q. 1. 2.

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English Translation
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THE SOLE ARTICLE.

On the invisible mission, both of the Son and of the Holy Spirit.

QUESTION I.

Whether the invisible mission is according to the gifts of grace freely given, or of the grace that makes pleasing.

Concerning the first [question] — that this mission is according to the gifts of grace freely given — it is shown thus.

1. Rabanus1 says of the Holy Spirit that the Holy Spirit was given three times. And first he says that he was given for the working of miracles; but it is plain that the working of miracles is grace freely given: therefore etc.

2. Likewise, the Holy Spirit is given when the gift of prophecy is given. Whence 1 Kings 102: The Spirit of the Lord came upon Saul, and he prophesied; but the gift of prophecy is frequently given to those who do not have the grace that makes pleasing, as is plain in the case of Saul from the text: therefore etc.

3. Likewise, that the Son is sent according to the gifts of grace freely given seems [also clear]. For the Son is then said to be sent when revelation of hidden things occurs; but revelation of hidden things can take place without the gift of grace that makes pleasing: therefore etc.

4. Likewise, Augustine says — and it is held in the present distinction3 — that «then Wisdom is sent when she is perceived in someone's mind», or when she becomes known to someone; if therefore she is perceived and becomes known through the gifts of grace freely given (such as through unformed faith): therefore she seems to be given in those: therefore etc.

On the contrary:

1. Augustine4 says that the Holy Spirit is given to someone when he is so given as to make him a lover of God and of neighbor — that is to say, when charity is given to a man; but charity is not [a gift] except of grace that makes pleasing: therefore etc.

2. Likewise, the same seems to be the case of the Son, since it is said in Wisdom 75: She passes into holy souls, and constitutes [them] friends of God; but [men] are not called friends of God without the grace that makes pleasing: therefore etc.

3. Likewise, by reason it is shown thus6: the Holy Spirit is then given or sent when he indwells in a man; but he is not said to indwell in a man without the grace that makes pleasing: therefore etc.

4. Likewise, when the Son or the Holy Spirit is sent to someone, he is sent not in order to be7 where he was not before, but in order to be in him otherwise than before; but a new mode of being, added on top of being by nature, is not [given] except through the grace that makes pleasing: therefore etc.

CONCLUSION.

In the invisible mission, neither person is given simply, except by the gift of grace that makes pleasing; but in a qualified sense [each] is also given through grace freely given.

I respond: Some draw a distinction here, that8 for the Holy Spirit to be given or sent invisibly can be either insofar as he is Spirit, or insofar as he is holy. Insofar as Spirit, he is given through the gift of grace freely given; insofar as holy, or9 sanctifying, he is given through the gifts of grace that makes pleasing. Similarly, Wisdom or the Son can be sent either as making [one] to know (sapere), and so through the gifts of grace freely given; or insofar as sapientia (wisdom) is named from sapor (taste), and so through the gifts of grace that makes pleasing. But this does not seem to solve [the question], because one who grants the opposite of this solution can still be solved against10 and asked about the Spirit and the Word, how each is said to be given and not to indwell.

On account of this it must be said otherwise, both of the Son and of the Holy Spirit, that11 to be given or to be sent is twofold: either simply, or for this [particular end]. He is given simply when he is simply had — namely, not only for use, but for enjoyment; this however is only through the gifts of grace that makes pleasing, and therefore only in [that grace] are the Son or the Holy Spirit given simply. In another mode he is said to be given for this [particular end], when not for enjoyment, but for assistance or for some use, certain gifts are given; and this happens12 when certain gifts of grace freely given are bestowed, in which

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the Son or the Holy Spirit is manifested; and so the [first] arguments proceed as to the first part [of the conclusion].

1. For13 the saying of Rabanus is to be understood thus; for he speaks of mission in a common way; whence he says that the Holy Spirit was given thrice. But Augustine speaks only of giving or mission which is for indwelling or for being had simply.

2. To what is objected concerning prophecy, it must be said that in one mode the Holy Spirit is given simply in it, insofar as it asserts a knowledge according to the fitness of the recipient and according to the piety14 of the one carrying [it] out. In another mode, insofar as it is mere revelation15, the Spirit is not given in it simply, or rather is not sent except for this [particular end]. Whence it is not said in the book of Kings that the Holy Spirit was sent to Saul, or made in Saul, but upon Saul.

3. To what is objected — that the Son is sent when there is revelation of hidden things — it must be said that this is not the case in every revelation; for some revelation occurs16 not through the mission of the Son, but through the mission of an angel — for many things are revealed through angels17 — but it is to be understood of that revelation in which there is illumination of the soul through grace; and if through grace freely given, [the Son] is not sent simply; but if through grace that makes pleasing, then he is sent simply and had.

4. To what is objected last — that he is then sent when he is perceived — it must be said that it does not suffice to know the Son to be from another; rather, [the soul] must know him to be in itself as in his own dwelling. But this I say not of cognition by necessity, but of cognition by conjecture18; nor of actual cognition, but of habitual.

Scholion

I. The older Scholastics took grace freely given (gratia gratis data) in a wider sense than modern theologians, so that they comprehended under this name every actual grace, insofar as it is distinguished from sanctifying grace (cf. II Sent. d. 28, a. 2, q. 1, in the corpus, and elsewhere passim). — The distinction made in the corpus between to be given simply and for this [particular end] is the same as simply and in a qualified sense.

II. The first opinion, which is also attributed to Bl. Albert (I Sent. d. 17, a. 9), the Holy Doctor [Bonaventure] does not approve. Bl. Albert says thus: «It must be said that, as I think, [the Holy Spirit] will not be said to be sent except in charity simply, but in a qualified sense in others — that is, that he is sent in others as he is Spirit, and not as he is holy». But this opinion of Albert seems in fact to be no different from the common one. St. Bonaventure proposes his opinion, in accordance with the distinction there made, by a twofold conclusion — namely, that properly and simply the Holy Spirit is not sent or given except through the gift of sanctifying grace. The reason is that without this gift and charity we do not have the faculty of enjoying the Holy Spirit. Which St. Thomas (S. I, q. 43, a. 3) explains in these words: «Above the common mode (by which God is in things) there is one special mode which belongs to rational nature, in which God is said to be as the known in the knower and as the loved in the lover. And because by knowing and loving the rational creature attains by its operation to God himself, according to this special mode God is said not only to be in the rational creature, but also to indwell in it as in his temple». Improperly however, or «with the name of mission extended» (as Alexander of Hales puts it), the Holy Spirit is sometimes said to be sent for some act of actual or freely-given grace. In this doctrine Alex. Hal., St. Thom., Scotus, Richard, and innumerable others agree.

III. Cf. Alex. Hal., Summa p. I, q. 73, m. 4, a. 2. — St. Thom., here q. 4, a. 1; S. I, q. 43, a. 3. — Bl. Albert, on this and the following, here a. 16. — Petr. a Tar., here q. 3, a. 2. — Richard. a Med., I Sent. d. 14, a. 2, q. 2. — Aegid. R., d. 14, second principal q. 2. — Dionys. Carth., here q. 3. — Biel, on this and the following, I Sent. d. 14, q. 1, 2.

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Apparatus Criticus
  1. Vide supra d. 14. dub. 4.
    See above d. 14, dub. 4.
  2. Vers. 10, ubi Vulgata habet: Et insiluit super eum spiritus Domini et prophetavit in medio eorum.
    Verse 10 [1 Sam./Kings 10:10], where the Vulgate has: And the Spirit of the Lord leapt upon him and he prophesied in their midst.
  3. Cap. 7. — Paulo infra post ergo percipitur unus alterque codex ut I T sive loco et.
    Chap. 7 [of the Master's letter on this distinction, where the Augustine quotation appears]. — A little further on, after ergo percipitur, one or another codex (such as I, T) reads sive in place of et.
  4. Libr. XV. de Trin. c. 17. n. 31: Spiritus sanctus... cum datus fuerit homini, accendit eum in dilectionem Dei et proximi, et ipse dilectio est. — Vat., obnitentibus mss. et sex primis edd., per Augustinum dicitur, et mox, refragantibus antiquioribus mss. et ed. 1, hominibus pro homini.
    Book XV of On the Trinity, c. 17, n. 31: The Holy Spirit, when he has been given to a man, kindles him to the love of God and of neighbor, and is himself this love. — The Vatican edition, with the manuscripts and the first six editions resisting, reads per Augustinum dicitur, and soon after, with the older manuscripts and ed. 1 against, reads hominibus in place of homini.
  5. Vers. 27, ubi Vulgata post transfert, omissa particula et, prosequitur: amicos Dei et Prophetas constituit.
    Verse 27 [Wisd. 7:27], where the Vulgate, with the particle et omitted after transfert, continues: constitutes [them] friends of God and prophets.
  6. Supplevimus ex vetustioribus codd. et ed. 4 sic.
    From the older codices and ed. 4 we have supplied sic.
  7. Fide mss. et edd. 1, 2, 3 removimus in Vat. additum ibi. Mox ed. 1 sed ut insit loco sed ut sit.
    On the testimony of the manuscripts and editions 1, 2, 3 we have removed ibi, which had been added in the Vatican edition. Soon after, ed. 1 reads sed ut insit in place of sed ut sit.
  8. Ex antiquioribus mss. et ed. 1 adiecimus hoc. Mox post esse cod. A addit dupliciter.
    From the older manuscripts and ed. 1 we have added hoc. Soon after esse, codex A adds dupliciter.
  9. Fide multorum codd. ut F G H I M P Q X Z aa ee ff et ed. 1 adiunximus sanctus vel; aliqui codd. ut F P Q loco vel habent id est. Paulo ante plures codd. ut H M P Q T X Z aa ee cum ed. 1 post datae addunt sed.
    On the testimony of many codices (F, G, H, I, M, P, Q, X, Z, aa, ee, ff) and ed. 1 we have added sanctus vel; some codices (F, P, Q) in place of vel have id est. A little before, several codices (H, M, P, Q, T, X, Z, aa, ee) with ed. 1 add sed after datae.
  10. Aristot., II. Elench. c. 3. (c. 22.), cuius verba vide supra d. 4. dub. 3.
    Aristotle, Sophistical Refutations II, c. 3 (c. 22), whose words see above d. 4, dub. 3.
  11. Cod. A satis bene scilicet quod.
    Codex A reads quite well scilicet quod.
  12. Ita plurimi antiquiorum mss. cum ed. 1, sed Vat. cum cod. cc loco quidem habet fit; cod. X quando pro quidem cum.
    So most of the older manuscripts with ed. 1, but the Vatican edition with codex cc in place of quidem has fit; codex X reads quando for quidem cum.
  13. In Vat. desideratur Nam, quod tamen in mss. et tribus primis edd. habetur. Paulo infra maiorem partem codd. ut C G H I R S T U V W aa bb cc ee ff cum ed. 1 secuti, substituimus Spiritum sanctum ter datum pro Spiritus sanctus ter datur. Mox post autem ope plurimorum mss. et ed. 1 supplevimus solum, pro quo aliqui codd. ut A V X solummodo. Dein plures codd. ut A G I K T etc. inhabitandum pro habitandum.
    In the Vatican edition Nam is missing, which is nevertheless held in the manuscripts and the first three editions. A little further on, following the majority of the codices (C, G, H, I, R, S, T, U, V, W, aa, bb, cc, ee, ff) with ed. 1, we have substituted Spiritum sanctum ter datum (acc.) for Spiritus sanctus ter datur (nom.). Soon after autem, with the help of most manuscripts and ed. 1, we have supplied solum, for which some codices (A, V, X) [read] solummodo. Then several codices (A, G, I, K, T, etc.) read inhabitandum in place of habitandum.
  14. In cod. K adiicitur exponentis vel.
    In codex K exponentis vel is added.
  15. Fide mss. et edd. 1 delevimus hic in Vat. non bene additum et sic. — Cfr. August., II. de Divers. QQ. ad Simpl. q. 1.
    On the testimony of the manuscripts and editions 1, we have here deleted et sic, which had been wrongly added in the Vatican edition. — Cf. Augustine, On Diverse Questions to Simplicianus II, q. 1.
  16. Mss. cum ed. 1 est loco fit. Paulo infra cod. X aliquando pro aliqua.
    The manuscripts with ed. 1 read est in place of fit. A little further on, codex X reads aliquando in place of aliqua.
  17. Quia lectio antiquiorum mss. et ed. 1 multa enim revelant est incompleta, probabiliter siquidem excidit verbum Angeli, reliquimus lectionem Vat.; cod. cc et ed. 2 revelantur Angelis, sed perperam. Paulo infra pauci codd. ut A I S cc cum ed. 1 male et sic loco et si.
    Because the reading of the older manuscripts and ed. 1, multa enim revelant, is incomplete (probably the word Angeli has fallen out), we have left the Vatican reading; codex cc and ed. 2 read revelantur Angelis, but wrongly. A little further on, a few codices (A, I, S, cc) with ed. 1 wrongly read et sic for et si.
  18. Cod. X convenientiae, cod. Z congruentiae.
    Codex X reads convenientiae ("of fittingness"), codex Z reads congruentiae ("of congruity").
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