Dist. 18, Art. 1, Q. 2
Book I: On the Mystery of the Trinity · Distinction 18
QUAESTIO II.
Utrum Spiritus sanctus sit donum ab aeterno, vel ex tempore.
Secundo quaeritur, utrum Spiritus sanctus sit donum ab aeterno, vel ex tempore. Et quod ex tempore, videtur.
1. Augustinus decimo quinto de Trinitate1: «Eo donum est, quod datur quibus datur»: sed datur ex tempore: ergo etc.
2. Item, quinto de Trinitate2: «Eo donum dicitur, quod daturus ipsum erat Deus»; sed constat, quod daturus erat ex tempore: ergo si donum est aeternum, temporale est causa aeterni.
3. Item, hoc3 videtur per rationem. Donum enim non tantum dicit comparationem ad dantem, sed etiam ad eum cui datur: ergo posito dono, ponitur dans et recipiens, quia relatio ponit extrema4; sed recipiens est creatura: ergo etc.
4. Item, donum addit supra datum, quia «donum est datio irreddibilis5»: ergo si Spiritus sanctus non est datus nisi ex tempore, nec est donum nisi ex tempore.
5. Item, sicut Filii est generari, ita doni est donari; sed non est Filius, antequam generetur: ergo nec donum, antequam donetur: sed donatur tantum ex tempore: ergo etc.
Contra: 1. Augustinus quinto de Trinitate6: «Quia Spiritus procedebat, ut esset donabilis, iam donum erat»; sed procedere ut donabile, hoc est aeternum: ergo et donum ab aeterno.
2. Item, ibidem7 expressius: «Spiritus sanctus sempiterne donum est, temporaliter vero datur».
3. Item, hoc ipsum videtur ratione, quia ubi est amor gratuitus, ibi est ratio8 doni: sed ab aeterno est in Deo ponere amorem gratuitum: ergo et donum.
4. Item, ubi est perfecta ratio liberalitatis, ibi est donum: sed in divinis ab aeterno est perfecta ratio liberalitatis: ergo etc.
5. Item, sicut se habet ratio verbi ad rerum productionem, sic se habet ratio doni ad gratiarum distributionem9: sed ante rerum productionem in principio fuit Verbum: ergo ante gratiarum collationem in principio fuit Donum.
Conclusio. Donum ut datum dicitur temporaliter; donum vero ut aliquando donandum vel ut donabile dicitur aeternaliter.
Respondeo: Dicendum, quod cum donum dicat respectum ad eum cui datur, hoc potest esse tripliciter: vel secundum actum, vel secundum habitum10, vel secundum aptitudinem. Si secundum actum, hoc modo dicitur donum, quia datur; si secundum habitum, hoc modo dicitur donum, quia donandum aliquando; si secundum aptitudinem, hoc modo dicitur donum, quia donabile.
Secundum primam acceptionem dicitur temporaliter; sed secundum secundam et tertiam dicitur aeternaliter. Et in his tribus sensibus accipit Augustinus. Concedendum est ergo, quod secundum aliquam acceptionem donum11 dicitur aeternaliter, sicut probant rationes inductae ad secundam partem.
1. Ad illud vero quod obiicitur in contrarium, dicendum, quod procedit de dono, ut dicit actum donationis, et sic ex tempore dicitur; unde non valet obiectio.
2. Ad illud quod secundo obiicitur, quod eo dicitur donum, quo daturus etc.; dicendum, quod secundum istam acceptionem dicitur aeternaliter, quia non dicit respectum ad creaturam secundum actum, sed secundum habitum, sicut et praedestinatio.
Quod ergo obiicitur, quod tunc temporale est causa aeterni; dicendum, quod illud participium daturus duo importat, videlicet ordinationem ad dandum et actum12 ordinationis; et ordinatio est aeterna, licet actus sit temporalis; et tunc ablativus non dicit causalitatem ratione actus, sed ratione ordinationis.
Posset tamen dici, quod13 dicit causam consequentiae, non consequentis.
3. Ad illud quod obiicitur, quod dicit relationem ad extrema; dicendum, quod relatio actualis ponit utrumque extremum in actu, non autem relatio habitualis14, sicut patet, quod Deus aeternaliter dicitur exemplar creaturae temporalis.
4. Ad illud quod obiicitur, quod donum addit supra datum; dicendum, quod donum in quibusdam consequitur rationem dati, ut puta sunt illa quae de se non dicunt liberalitatem, nisi prout additur eis ratio communicationis, ut liber, cultellus et huiusmodi. In aliquo datum consequitur rationem doni, ut puta in eo quod ex se importat liberalitatem, etiamsi nunquam detur donum15, ut est amor; et sic convenit Spiritui sancto.
5. Ad illud quod obiicitur, quod sicut Filii est generari etc.; dicendum, quod falsum est, quia generari dicit emanationem Filii, quae secundum rationem intelligendi praecedit Filium; unde impossibile est, quod sit, nisi generetur; donari autem non solum dicit doni emanationem, sed amplius dicit eius communicationem; et hoc consequitur esse doni, et ideo non dicitur donum ex tempore, quamvis donetur ex tempore.
I. Quoad sensum quaestionis notandum, quod differunt haec tria: esse ante tempus, esse cum tempore, esse in tempore. Primum significat, [aliquod ens habere initium, et dicitur de creaturis temporalibus][?]; secundum [significat], aliquod ens coexistere tempori, quod etiam de Deo dici potest; tertium autem, aliquid mensurari tempore, quod proprie dicitur de corruptibilibus.
II. Triplex conclusio eruitur ex hoc fundamento, quod donum dicit respectum ad eum cui datur, et quod hic respectus potest esse triplex. Secundus et tertius respectus, qui est tantum secundum rationem, non est relatio in actu, quae semper ponit etiam extrema sua in actu, sed relatio in habitu vel in aptitudine, ut bene explicatur in solut. ad 2. et 3. In re principali omnes magistri consentiunt. Alex. Hal., S. p. 1. q. 64. m. 2. — B. Albert., hic a. 6; S. p. 1. tr. 8. q. 36. m. 2. partic. 2. — Petr. a Tar., hic q. 2. a. 2. quaestiunc. 1. — Richard. a Med., hic q. 4. — Henr. Gand., S. a. 59. q. 5. n. 32. seqq. — Dionys. Carth., de hac et seqq. tribus hic q. 2. circa finem. — Biel, de hac et tribus seqq. hic q. unica.
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QUESTION II.
Whether the Holy Spirit is Gift from eternity, or from time.
Secondly it is asked, whether the Holy Spirit is Gift from eternity, or from time. And that [He is Gift] from time, is seen [thus]:
1. Augustine, in the fifteenth book On the Trinity1: "He is Gift by this, that He is given to those to whom He is given": but He is given from time: therefore etc.
2. Likewise, in the fifth [book] On the Trinity2: "He is called Gift by this, that God was about to give Him"; but it is established that He was about to give [Him] from time: therefore if the Gift is eternal, the temporal is the cause of the eternal.
3. Likewise, this3 is seen by reason. For gift says comparison not only to the giver, but also to the one to whom it is given: therefore, the gift being posited, the giver and the receiver are posited, since a relation posits its extremes4; but the receiver is a creature: therefore etc.
4. Likewise, gift adds [something] beyond given, since "a gift is an irreddible giving"5: therefore if the Holy Spirit is not given except from time, neither is He Gift except from time.
5. Likewise, just as it belongs to the Son to be generated, so it belongs to the Gift to be donated; but the Son is not, before He is generated: therefore neither is [there] Gift, before it is donated: but it is donated only from time: therefore etc.
On the contrary: 1. Augustine, in the fifth [book] On the Trinity6: "Because the Spirit was proceeding so that He might be donatable, He was already Gift"; but to proceed as donatable, this is eternal: therefore also [He is] Gift from eternity.
2. Likewise, in the same place7 more expressly: "The Holy Spirit is everlastingly Gift, but is given temporally."
3. Likewise, this same thing is seen by reason, since where there is gratuitous love, there is the account8 of gift: but from eternity it [is right] to posit gratuitous love in God: therefore also [there is] Gift.
4. Likewise, where there is a perfect account of liberality, there is gift: but in the divine [things] from eternity there is a perfect account of liberality: therefore etc.
5. Likewise, as the account of word stands to the production of things, so the account of gift stands to the distribution of graces9: but before the production of things in the beginning was the Word: therefore before the conferral of graces in the beginning was the Gift.
Conclusion. Gift, as given, is said temporally; but Gift, as something at some time to be donated or as donatable, is said eternally.
I respond: It must be said that since gift says a relation to him to whom it is given, this can be in three ways: either according to act, or according to habit10, or according to aptitude. If according to act, in this way it is called gift, because it is given; if according to habit, in this way it is called gift, because it is to be donated at some time; if according to aptitude, in this way it is called gift, because it is donatable.
According to the first acception it is said temporally; but according to the second and third it is said eternally. And in these three senses Augustine takes [it]. It must therefore be conceded, that according to some acception gift11 is said eternally, as the reasons adduced for the second part prove.
1. To that, however, which is objected to the contrary, it must be said, that it proceeds about gift insofar as it says the act of donation, and thus it is said from time; whence the objection is not valid.
2. To that which is objected secondly, that He is called gift by that by which [God] was about to give etc.; it must be said, that according to this acception it is said eternally, since it does not say a relation to the creature according to act, but according to habit, as also predestination [does].
To that, then, which is objected, that in that case the temporal is the cause of the eternal; it must be said, that the participle daturus ("about to give") imports two things, namely the ordering toward giving, and the act12 of the ordering; and the ordering is eternal, although the act is temporal; and then the ablative does not say causality by reason of the act, but by reason of the ordering.
It could however be said, that13 it says the cause of the consequence, not of the consequent.
3. To that which is objected, that it says a relation to extremes; it must be said, that an actual relation posits each extreme in act, but not a habitual relation14, as is evident, that God is eternally called the exemplar of a temporal creature.
4. To that which is objected, that gift adds [something] above given; it must be said, that gift in some [things] follows upon the account of given, as for instance are those things which of themselves do not say liberality, except insofar as the account of communication is added to them, as a book, a knife, and the like. In some [thing], given follows upon the account of gift, as for instance in that which of itself imports liberality, even if the gift were never given15, as is love; and thus it belongs to the Holy Spirit.
5. To that which is objected, that just as it belongs to the Son to be generated etc.; it must be said, that it is false, since to be generated says the emanation of the Son, which according to the order of understanding precedes the Son; whence it is impossible that He be, unless He be generated; but to be donated not only says the emanation of the gift, but says further its communication; and this follows upon the being of the gift, and therefore He is not called Gift from time, although He is donated from time.
I. As to the sense of the question it must be noted, that these three differ: to be before time, to be with time, to be in time. The first signifies, [that some being has a beginning, and is said of temporal creatures][?]; the second [signifies], that some being co-exists with time, which can also be said of God; but the third, that something is measured by time, which is properly said of corruptible [things].
II. A threefold conclusion is drawn from this foundation, that gift says a relation to him to whom it is given, and that this relation can be threefold. The second and third relation, which is only according to reason, is not a relation in act, which always also posits its extremes in act, but a relation in habit or in aptitude, as is well explained in the solutions to [objections] 2 and 3. In the principal matter all the masters consent. Alex. of Hales, S. p. 1, q. 64, m. 2. — B. Albert, here a. 6; S. p. 1, tr. 8, q. 36, m. 2, partic. 2. — Peter of Tarentaise, here q. 2, a. 2, quaestiunc. 1. — Richard of Mediavilla, here q. 4. — Henry of Ghent, S. a. 59, q. 5, n. 32 ff. — Dionysius the Carthusian, on this and the three following [questions], here q. 2, near the end. — Biel, on this and the three following, here q. unica.
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- Cap. 19. n. 36. Vide in lit. Magistri, c. 2. in princ.Chapter 19, n. 36. See in the text of the Master, c. 2, at the beginning.
- Cap. 15. n. 16. Cfr. lit. Magistri, c. 2. circa finem.Chapter 15, n. 16. Cf. the text of the Master, c. 2, near the end.
- Fide vetustiorum mss. et ed. 1 adiunximus hoc.On the testimony of the older manuscripts and edition 1 we have added hoc.
- Cod. 1 utrumque extremum, uti et infra in resp. ad hanc obiectionem habetur.Codex 1 [reads] utrumque extremum, as is also had below in the response to this objection.
- Aristot., IV. Topic. c. 4. — Sensus est: donum est datio liberalis, quae fit sine intentione retributionis.Aristotle, IV. Topics c. 4. — The sense is: a gift is a liberal giving, which is done without the intention of return.
- Cap. 15. n. 16; vide hic lit. Magistri, c. 2. circa medium.Chapter 15, n. 16; see here the text of the Master, c. 2, near the middle.
- Cap. 16. n. 17. Cfr. lit. Magistri, c. 2. circa medium. — Sequimur plurimos codd. cum ed. 1, substituendo ibidem pro idem.Chapter 16, n. 17. Cf. the text of the Master, c. 2, near the middle. — We follow most codices together with edition 1, substituting ibidem in place of idem.
- Vat. cum cod. cc incongrue gratia pro ratio.The Vatican edition with codex cc incongruously [reads] gratia in place of ratio.
- Cod. X hic sicut in immediate sequentibus collationem.Codex X here, as in the immediately following [places], [reads] collationem.
- Licet mss. cum sex primis edd. ponant hic et paulo infra habitudinem loco habitum, praeferimus tamen lectionem Vat., tum quia nomen habitudo communiter a S. Doctore in alio sensu (cfr. infra q. 6.) accipitur, tum quia in sequentibus (excepta resp. ad 3, in qua multi codd. habitudinalis loco habitualis exhibent), praesertim q. 5, omnes codd. ponunt habitum. Quod attinet ad rem, notes, quod in hoc distinctionis membro respectu doni insinuetur specialis determinatio, quae infra ad 2. vocatur ordinatio, per quam constituatur in ratione futuri et ab aliis membris distinguatur.Although the manuscripts together with the first six editions place here and a little below habitudinem in place of habitum, we nevertheless prefer the reading of the Vatican edition, both because the noun habitudo is commonly taken by the Holy Doctor in another sense (cf. below q. 6), and because in what follows (except for the response to [obj.] 3, in which many codices exhibit habitudinalis in place of habitualis), especially q. 5, all codices place habitum. As for the matter, note that in this member of the distinction, with respect to gift, a special determination is intimated, which below at [reply to obj.] 2 is called ordinatio, through which it is constituted in the character of [something] future and distinguished from the other members.
- Vat. cum cod. cc contra antiquiores codd. et ed. 1 addit Dei.The Vatican edition with codex cc, against the older codices and edition 1, adds Dei.
- Intellige: executionem.Understand: execution.
- Subaudi: ablativus ille eo quod. De distinctione consequentiae et consequentis cfr. infra d. 38. a. 2. q. 1. in corp. et alibi passim. — Explicationem huius solutionis accipe a B. Alberto, hic a. 6. ad 4: Dicendum, quod est causalitas consequentiae et non consequentis, et sic bene effectus infert causam; et est causalitas consequentis, et sic non infert effectus causam, sed magis e converso, et sic est hic; unde quando ex temporali infertur aeternum, non est nisi ratio consequentiae et non consequentis.Supply: that ablative [namely] "by this, that". On the distinction of consequence and consequent cf. below d. 38, a. 2, q. 1, in the body, and elsewhere passim. — Take the explication of this solution from B. Albert, here a. 6, ad 4: It must be said, that there is a causality of the consequence and not of the consequent, and thus the effect well infers the cause; and there is a causality of the consequent, and thus it does not infer the cause of the effect, but rather conversely, and so it is here; whence when from the temporal the eternal is inferred, there is only a reason of consequence and not of the consequent.
- Plurimi codd. cum ed. 1 habitudinalis; aliqui ut F H P Q X habitualis; Vat. cum edd. 2, 3, 4, 5, 6 habitu. Vide supra in corp. quaest.Most codices with edition 1 [read] habitudinalis; some, such as F H P Q X, [read] habitualis; the Vatican edition with editions 2, 3, 4, 5, 6 [reads] habitu. See above in the body of the question.
- Vat. contra mss. et sex primas edd. dono. Mox post sic cod. M addit donum.The Vatican edition, against the manuscripts and the first six editions, [reads] dono. Shortly after, after sic, codex M adds donum.