Dist. 15, Part 2, Art. 1, Q. 2
Book I: On the Mystery of the Trinity · Distinction 15
QUAESTIO II.
Utrum Filius et Spiritus sanctus secundum eadem dona gratiae mitti dicantur.
Secundo quaeritur, utrum secundum eadem dona gratiae dicantur mitti Filius et Spiritus sanctus. Et quod non, videtur hoc modo.
1. Missio Spiritus sancti est eius donatio, et similiter Filii1; sed alia est missio Filii et Spiritus sancti: ergo alia donatio: ergo secundum aliud donum.
2. Item, hoc ipsum videtur per simile, quia sicut se habet missio visibilis Filii ad missionem visibilem Spiritus sancti, ita etiam et invisibilis; sed missio visibilis Filii et Spiritus sancti est secundum alium et alium effectum et signum in creatura: ergo invisibilis secundum aliud et aliud donum.
3. Item, missio est ad cognoscendam emanationem et discernendam2; si ergo Filius discernitur ab effectu, in quo mittitur, et Spiritus sanctus; et huiusmodi sunt dona gratiae: ergo quantum ad aliud donum mittitur Filius, quantum ad aliud Spiritus sanctus.
4. Item, non est idem appropriatum Filio et Spiritui sancto, sed aliud in creaturis3: ergo cum Filius dicatur mitti in effectu sibi appropriato, in alio effectu vel dono mittitur Filius quam Spiritus sanctus.
Contra:
1. Omnis donorum distributio tam gratiae gratis datae quam gratiae gratum facientis attribuitur Spiritui sancto, maxime dona gratiae gratum facientis, sicut patet primae ad Corinthios duodecimo4: ergo cum Spiritus sanctus mittatur in donis sibi appropriatis, in omnibus donis mittitur: ergo in eisdem, in quibus Filius.
2. Item, Filius mittitur, cum sapientia datur, et similiter Spiritus sanctus, quia praecipuum donum Spiritus sancti est sapientia: ergo etc.
3. Item, quandocumque datur cognitio, dicitur mitti Filius: sed in hoc eodem dono datur vel mittitur Spiritus sanctus, Ioannis decimo sexto5: Cum venerit ille, docebit vos omnem veritatem: ergo etc.
4. Item, quandocumque caritas datur, mittitur Spiritus sanctus; sed in hoc dono datur Filius, Sapientiae septimo6: In animas sanctas se transfert et amicos Dei constituit; et Augustinus in quarto de Trinitate7 exponit illud de missione Filii: ergo etc.
CONCLUSIO.
Missiones Filii et Spiritus sancti in se et quoad radicem donorum sunt indivisae; distinguuntur tantum quoad habitus et actus consequentes.
Respondeo: Dicendum, quod in missione invisibili est donorum collatio, in quibus est manifestatio
et inhabitatio. Et secundum hoc intelligendum est, quod est loqui de donis Dei quantum ad radicem, vel quantum ad habitum, vel quantum ad actum consequentem.
Loquendo autem quantum ad radicem, sic — quia8 una est gratia gratum faciens, per quam inhabitat Filius et Spiritus sanctus, quae est radix donorum gratuitorum — sic dantur vel mittuntur eodem dono.
Loquendo autem quantum ad habitum, sic distinguendum, quia quidam habitus sunt pure affectivi, quidam pure cognitivi, quidam medii. In habitibus pure affectivis datur sive mittitur Spiritus sanctus, quia ei appropriantur. In habitibus pure cognitivis nec Filius nec Spiritus sanctus proprie, sicut dictum est9, mittitur. In habitibus autem partim cognitivis partim affectivis, secundum quod diversa in se continent, et Filius mittitur et Spiritus sanctus. Nam cognitivi ducunt in manifestationem Verbi, affectivi in manifestationem Amoris.
Si autem loquamur quantum ad actus consequentes, qui sunt illuminatio intellectus et affectus inflammatio, sic vocando donum, in aliis et aliis donis mittuntur.
Sed quoniam ista10 coniuncta sunt, ideo missio Filii et Spiritus sancti invisibilis sunt indivisae, et secundum hoc procedunt rationes ad oppositas partes. Tamen illud quod adducit pro simili in missione sensibili, nequaquam est simile, quia non est tanta unio et connexio in signis exterioribus, quanta est in habitibus interioribus.
I. Quoad missionem simpliciter dictam, quae est secundum gratiam sanctificantem, omnes concorditer asserunt, missiones utriusque personae esse indivisas; sed quoad missionem improprie dictam sive secundum quid aliqui cum Alex. Hal. (S. p. I. q. 73. m. 2. a. 3.) dicunt, utramque personam aliquando simul mitti vel dari, non tamen semper. Hoc explicat Alex. Hal. (loc. cit.) sic: «Cum missio passive dicta sit processio manifestata in effectu appropriato personae vel manifestatio processionis; cum processio Filii non sit processio Spiritus sancti, nec idem effectus, in quo manifestatur utraque processio, ratione cuius dicitur mitti Filius vel Spiritus sanctus, immo unus effectus possit esse sine alio, et manifestatio unius processionis sine manifestatione alterius: ideo potest esse una missio sine alia. Non sic autem est de missione active dicta» etc. Cui sententiae etiam Richard. a Med. adhaeret. Petr. a Tar. vero, Aegid. R. aliique plures hoc non admittunt, nec SS. Bonav. et Thom. sic loquuntur. Dicunt enim, quod quoad actum consequentem, sive effectus gratiae, qui sunt illuminatio intellectus et inflammatio affectus, hae duae missiones differunt, quin tamen una possit esse sine alia.
II. Alex. Hal., l. c. et m. 4. a. 2. — S. Thom., hic q. 4. a. 2; S. I. q. 43. a. 5. praesertim ad 3., ubi fere iisdem verbis ac S. Bonav. utitur. — B. Albert., d. 17. a. 2. — Petr. a Tar., hic q. 2. a. 2; q. 3. a. 2. — Richard. a Med., hic a. 4. q. 1. 2. — Aegid. R., hic 1. princ. q. 2. — Durand., hic q. 4. — Dionys. Carth., hic q. 3.
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QUESTION II.
Whether the Son and the Holy Spirit are said to be sent according to the same gifts of grace.
Second it is asked whether the Son and the Holy Spirit are said to be sent according to the same gifts of grace. And that they are not, seems [clear] in this way.
1. The mission of the Holy Spirit is his donation, and similarly [the mission] of the Son1; but the mission of the Son and the mission of the Holy Spirit are different: therefore the donations are different: therefore [they are] according to a different gift.
2. Likewise, the same seems [clear] from a parallel: for as the visible mission of the Son is to the visible mission of the Holy Spirit, so also the invisible; but the visible mission of the Son and of the Holy Spirit are according to one and another effect and sign in the creature: therefore the invisible [are] according to one and another gift.
3. Likewise, mission is for knowing emanation, and for distinguishing2 [it]; if therefore the Son is distinguished from the effect in which he is sent — and the Holy Spirit also — and these are gifts of grace: therefore the Son is sent according to one gift, and the Holy Spirit according to another.
4. Likewise, what is appropriated to the Son and to the Holy Spirit is not the same, but other in creatures3: therefore since the Son is said to be sent in an effect appropriated to him, the Son is sent in another effect or gift than the Holy Spirit.
On the contrary:
1. Every distribution of gifts — both of grace freely given and of grace that makes pleasing — is attributed to the Holy Spirit, especially the gifts of grace that makes pleasing, as is plain from 1 Corinthians 124: therefore since the Holy Spirit is sent in the gifts appropriated to him, he is sent in all the gifts: therefore in the same in which the Son [is sent].
2. Likewise, the Son is sent when wisdom is given, and similarly the Holy Spirit, since the principal gift of the Holy Spirit is wisdom: therefore etc.
3. Likewise, whenever cognition is given, the Son is said to be sent: but in this same gift the Holy Spirit also is given or sent, John 165: When he comes, he will teach you all truth: therefore etc.
4. Likewise, whenever charity is given, the Holy Spirit is sent; but in this gift the Son is also given, Wisdom 76: She passes into holy souls and constitutes [them] friends of God; and Augustine in On the Trinity IV7 expounds this of the mission of the Son: therefore etc.
CONCLUSION.
The missions of the Son and of the Holy Spirit are indivisible in themselves and as to the root of the gifts; they are distinguished only as to the habits and the consequent acts.
I respond: It must be said that in the invisible mission there is a bestowal of gifts, in which there is manifestation
and indwelling. And accordingly it must be understood that one can speak of the gifts of God either with respect to the root, or with respect to the habit, or with respect to the consequent act.
Speaking with respect to the root: since8 there is one grace that makes pleasing by which the Son and the Holy Spirit indwell, which is the root of the gratuitous gifts — accordingly they are given or sent by the same gift.
Speaking with respect to the habit: a distinction must be made, because some habits are purely affective, some purely cognitive, some intermediate. In purely affective habits the Holy Spirit is given or sent, since they are appropriated to him. In purely cognitive habits, neither the Son nor the Holy Spirit is properly sent, as has been said9. In habits partly cognitive and partly affective, according to the diverse [aspects] they contain in themselves, both the Son and the Holy Spirit are sent. For the cognitive [habits] lead to the manifestation of the Word, the affective to the manifestation of Love.
But if we speak with respect to the consequent acts — which are the illumination of the intellect and the inflammation of the affection — then, calling the gift in this sense, they are sent in different gifts.
But because these things are conjoined10, therefore the invisible missions of the Son and of the Holy Spirit are undivided, and accordingly the arguments [for and against] proceed to opposing parts. Yet what [the third argument] adduces from a parallel in sensible mission is by no means parallel, since there is not such union and connection in external signs as there is in interior habits.
I. As regards mission simply spoken of, which is according to sanctifying grace, all unanimously assert that the missions of both persons are undivided; but as regards mission improperly spoken of, or in a qualified sense, some, with Alexander of Hales (Summa p. I, q. 73, m. 2, a. 3), say that both persons are sometimes sent or given simultaneously, but not always. Alex. Hal. (in the place cited) explains this thus: «Since mission, passively spoken of, is procession manifested in an effect appropriated to a person, or the manifestation of procession; since the procession of the Son is not the procession of the Holy Spirit, nor [is there] the same effect in which both processions are manifested — by reason of which the Son or the Holy Spirit is said to be sent — but rather one effect can be without the other, and the manifestation of one procession without the manifestation of the other: therefore there can be one mission without the other. But this is not so with mission actively spoken of», etc. Richard of Mediavilla also adheres to this opinion. But Peter of Tarentaise, Giles of Rome, and many others do not admit this, nor do SS. Bonaventure and Thomas speak thus. For they say that as regards the consequent act, or the effects of grace — which are the illumination of the intellect and the inflammation of the affection — these two missions differ, although one cannot be without the other.
II. Alex. Hal., loc. cit. and m. 4, a. 2. — St. Thom., here q. 4, a. 2; S. I, q. 43, a. 5, especially ad 3, where he uses almost the same words as St. Bonaventure. — Bl. Albert, d. 17, a. 2. — Petr. a Tar., here q. 2, a. 2; q. 3, a. 2. — Richard. a Med., here a. 4, q. 1, 2. — Aegid. R., here, first principal q. 2. — Durand., here q. 4. — Dionys. Carth., here q. 3.
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- Cfr. supra q. 1.Cf. above q. 1.
- Vide supra p. I. q. 1. 3. 4. huius dist. — Mox cod. H per effectum, cod. T in effectu pro effectu. Circa finem argumenti post Filius in cod. bb additur et.See above pars I, qq. 1, 3, 4 of this distinction. — Soon after, codex H reads per effectum, codex T in effectu in place of effectu. Near the end of the argument, after Filius, in codex bb et is added.
- Ex antiquioribus mss. et ed. 1 substituimus creaturis pro creatura.From the older manuscripts and ed. 1 we have substituted creaturis (plural) for creatura (singular).
- Vers. 4. seqq.Verses 4 ff. [1 Cor. 12:4 ff.].
- Vers. 13, ubi Vulgata: Cum autem venerit ille Spiritus veritatis, docebit etc. — Paulo ante Vat. cum cod. cc, antiquioribus tamen mss. et ed. 1 reluctantibus, omittit eodem.Verse 13 [John 16:13], where the Vulgate reads: But when that Spirit of truth comes, he will teach etc. — A little before, the Vatican edition with codex cc, with the older manuscripts and ed. 1 nevertheless resisting, omits eodem.
- Vers. 27. Lectionem Vulgatae vide q. praec. fundam. 2.Verse 27 [Wisd. 7:27]. For the Vulgate reading see the preceding question, fundamentum 2.
- Cap. 20. n. 27.: In animas enim sanctas se transfert (Sapientia) atque amicos Dei et Prophetas constituit, sicut etiam implet sanctos Angelos et omnia talibus ministeriis congrua per eos operatur. Cum autem venit plenitudo temporis, missa est, non ut impleret Angelos nec ut esset Angelus, nisi in quantum consilium Patris annuntiabat, quod et ipsius erat; nec ut esset cum hominibus aut in hominibus; hoc enim et antea in Patribus et Prophetis; sed ut ipsum Verbum caro fieret, id est, homo fieret etc.Chap. 20, n. 27 [of De Trinitate IV]: For [Wisdom] passes into holy souls and constitutes [them] friends of God and prophets, just as she also fills the holy Angels and works through them all things suitable to such ministries. But when the fullness of time came, she was sent — not in order to fill the Angels, nor to be an Angel, except insofar as she was announcing the counsel of the Father, which was also her own; nor in order to be with men or in men — for this had been so already in the Patriarchs and the Prophets — but in order that the Word himself should become flesh, that is, become man, etc.
- Ed. 1 quod loco quia.Ed. 1 reads quod in place of quia.
- Hic q. praecedenti, praesertim ad 2. et 3.Here, in the preceding question, especially in the replies to objections 2 and 3.
- Scil. radix, habitus et actus consequentes donorum. — Paulo infra fide plurium mss. ut C F S Y substituimus invisibilis pro invisibiles.Namely, the root, the habit, and the consequent acts of the gifts. — A little further on, on the testimony of several manuscripts (C, F, S, Y) we have substituted invisibilis (singular) for invisibiles (plural).