Dist. 18, Divisio Textus
Book I: On the Mystery of the Trinity · Distinction 18
COMMENTARIUS IN DISTINCTIONEM XVIII.
De proprietate Spiritus sancti, secundum quam ei convenit temporaliter procedere.
Hic quaeritur, cum Spiritus sanctus, per quem dividuntur dona, ipse sit donum etc.
DIVISIO TEXTUS.
Haec est tertia pars huius partis, in qua Magister agit de processione Spiritus sancti temporali. Determinato enim principio, a quo Spiritus sanctus procedit, determinato etiam modo, secundum quem procedit, determinat hic Magister proprietatem, secundum quam convenit ei temporaliter procedere; et haec proprietas est donum; et de hac in tota praesenti distinctione intendit agere. Dividitur autem haec pars in quatuor partes secundum quatuor quaestiones, quas movet.
In prima quaerit et determinat, utrum Spiritus sanctus sit donum, in quo1 alia dona donantur.
In secunda quaerit, utrum Spiritus sanctus sit eadem ratione datum et donum, ibi: Praeterea diligenter considerandum est, cum Spiritus sanctus dicatur donum et datum.
In tertia quaerit2, cum non solum Spiritus sanctus, sed etiam Filius sit datus, quare non dicitur Filius noster, sicut Spiritus noster, ibi: Hic quaeritur, utrum Filius, cum sit nobis datus etc.
In quarta et ultima quaerit, cum Spiritus sanctus sit donum relative, quomodo possit a se dari; si enim a se donatur3, videtur Spiritus sanctus ad se relative dici, et hoc facit ibi: Post haec quaeritur, utrum Spiritus sanctus ad se ipsum referatur.
Ceteris partibus indivisis remanentibus, quia specialiter prosequitur quaestiones praedictas, media sive secunda pars, quae est de differentia doni vel4 dati, habet quatuor partes. In prima quaerit et determinat, quod non eadem ratione Spiritus sanctus dicitur donum et datum, quia donum est ab aeterno, sed datum ex tempore. In secunda vero contra hoc, scilicet quod Spiritus sanctus sit donum aeternaliter, obiicit, ibi: Sed quaeritur, cui donabilis, utrum Patri, vel Filio. In tertia vero, quia in solutione dixerat quoddam dubium, ideo incidenter movet et determinat illud, ibi: Hic oritur quaestio, si Filius nascendo etc. In quarta vero et ultima redit ad primam solutionem, ostendens, quod Spiritus sanctus aeternaliter donum est, quia eo ipso est donum, quo procedit a Patre et Filio5, et hoc facit ibi: Ex praedictis patet, quod Spiritus sanctus sempiterne donum est.
TRACTATIO QUAESTIONUM.
Supposito ex praecedentibus, quod Spiritus sanctus sit donum et quod donetur, ad intelligentiam huius partis sex quaeruntur.
Primo quaeritur, utrum Spiritus sanctus sit donum, quo omnia alia dona donantur.
Secundo6, utrum Spiritus sanctus sit7 donum vel ab aeterno, vel ex tempore.
Tertio, quid convenientius dicatur de Spiritu sancto, donum scilicet, an datum.
Quarto, utrum donum proprie conveniat Spiritui sancto.
Quinto, utrum donum sit proprietas Spiritus sancti distinctiva.
Sexto, utrum ratione donabilitatis dicatur Spiritus sanctus8 noster.
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COMMENTARY ON DISTINCTION XVIII.
On the property of the Holy Spirit, according to which it belongs to Him to proceed in time.
Here it is asked, since the Holy Spirit, through whom gifts are distributed, is Himself a Gift etc.
DIVISION OF THE TEXT.
This is the third part of this part, in which the Master treats of the temporal procession of the Holy Spirit. For the principle from which the Holy Spirit proceeds having been determined, and the mode according to which He proceeds also having been determined, the Master here determines the property according to which it belongs to Him to proceed in time; and this property is Gift; and concerning this he intends to treat in the whole of the present distinction. This part, moreover, is divided into four parts according to the four questions which he raises.
In the first he asks and determines whether the Holy Spirit is the Gift in which1 other gifts are given.
In the second he asks whether the Holy Spirit is by the same reckoning Given and Gift, at: Furthermore it must be diligently considered, since the Holy Spirit is called Gift and Given.
In the third he asks2, since not only the Holy Spirit but also the Son was given, why the Son is not called ours, as the Spirit is called ours, at: Here it is asked whether the Son, since He has been given to us etc.
In the fourth and last he asks, since the Holy Spirit is Gift relatively, how He can be given by Himself; for if He is donated by Himself3, the Holy Spirit seems to be said relatively to Himself, and this he does at: After this it is asked whether the Holy Spirit is referred to Himself.
The other parts remaining undivided, since [the Master] specifically pursues the aforesaid questions, the middle or second part, which is on the difference between Gift and4 Given, has four parts. In the first he asks and determines that the Holy Spirit is not called Gift and Given by the same reckoning, because He is Gift from eternity, but Given from time. In the second, however, against this, namely that the Holy Spirit is Gift eternally, he raises an objection, at: But it is asked, donatable to whom — to the Father or to the Son. In the third, because in the solution he had touched on a certain doubt, he therefore raises and determines it incidentally, at: Here a question arises, if the Son by being born etc. In the fourth and last he returns to the first solution, showing that the Holy Spirit is eternally Gift, because by the very fact that He proceeds from the Father and the Son, He is Gift5, and this he does at: From the foregoing it is clear that the Holy Spirit is eternally Gift.
TREATMENT OF THE QUESTIONS.
Granted from the foregoing that the Holy Spirit is Gift and that He is given, for the understanding of this part six things are asked.
First it is asked whether the Holy Spirit is the Gift by which all other gifts are given.
Secondly6, whether the Holy Spirit is7 Gift either from eternity, or from time.
Thirdly, what is more fittingly said of the Holy Spirit — namely, Gift or Given.
Fourthly, whether Gift properly belongs to the Holy Spirit.
Fifthly, whether Gift is the distinctive property of the Holy Spirit.
Sixthly, whether by reason of donatability the Holy Spirit8 is called ours.
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- In cod. B additur omnia.In codex B omnia ("all") is added.
- Vat. cum aliquibus mss. quaeritur.The Vatican edition with some manuscripts reads quaeritur.
- Cod. X datur.Codex X reads datur.
- Ed. 1 cum uno alterove codice et loco vel.Edition 1, with one or another codex, reads et in place of vel.
- In sola Vat. additur et quod temporaliter est datum vel donatum, quod correspondet textui Magistri.In the Vatican edition alone is added et quod temporaliter est datum vel donatum ("and that in time He is given or donated"), which corresponds to the text of the Master.
- Ex mss. et ed. 1 supplevimus sed.From the manuscripts and edition 1 we have supplied sed.
- Fide plurimorum mss. et ed. 1 expunximus additum quaeritur.On the authority of most manuscripts and edition 1 we have expunged the added quaeritur.
- Codd. S V omittunt sanctus, quae lectio concordat cum modo, quo haec quaestio infra ab omnibus mss. proponitur.Codices S and V omit sanctus, which reading agrees with the way this question is posed below by all the manuscripts.