Bonaventure

DISTINCTIO XVIII.

Cap. I. Utrum concedendum sit, per donum dari dona.

Hic quaeritur, cum Spiritus sanctus, per quem dividuntur dona, ipse sit donum, utrum concedendum sit, quod per donum dividantur ac dentur¹ dona. Ad quod dicimus, quia per donum, quod est Spiritus sanctus, singulis propria dividuntur, et ipsum communiter omnes boni habent. Unde Augustinus in decimo quinto libro de Trinitate² ait: «Per donum, quod est Spiritus sanctus, in commune omnibus membris Christi multa dona, quae sunt quibusque propria, dividuntur. Non enim singuli quique habent omnia, sed hi illa, alii alia, quamvis ipsum donum, a quo cuique propria dividuntur, omnes habeant, id est Spiritum sanctum». Ecce aperte dicit, per donum dona donari.

Cap. II. Utrum Spiritus sanctus eadem ratione dicatur donum, qua datum sive donatum.

Praeterea diligenter considerandum est, cum Spiritus sanctus dicatur donum et datum, utrum³ eadem ratione utrumque nomen ei conveniat; quod utique videri potest. Cum enim idem sit Spiritum sanctum dari et Spiritum sanctum donari, ex eadem ratione videtur Spiritus sanctus dici datum et donum. Hoc etiam videtur Augustinus significare in libro decimo quinto de Trinitate⁴, cum ait: «Spiritus sanctus in tantum donum Dei est, in quantum datur eis quibus datur; apud se autem Deus est, etsi nemini detur». Ecce aperte dicit, Spiritum sanctum donum appellari, quia datur. Si autem ex eo tantum appellatur donum, quia datur, non ab aeterno fuit donum, quia non datur nisi ex tempore.

Ad quod dicimus, quia Spiritus sanctus et donum dicitur et datum sive donatum; sed datum sive donatum ex eo tantum dicitur, quia datur vel donatur, quod habet tantum ex tempore.

Donum vero dicitur non ex eo tantum, quod donetur, sed ex proprietate, quam habuit ab aeterno; unde et ab aeterno fuit donum. Sempiterne enim donum fuit, non quia daretur, sed quia processit a Patre et Filio. Unde Augustinus in quarto libro de Trinitate⁵ ait: «Sicut natum esse est Filio a Patre esse, ita Spiritui sancto donum Dei esse est a Patre procedere et a⁶ Filio». Hic aperte ostenditur, quod Spiritus sanctus eo donum est, quod procedit a Patre et a Filio, sicut Filius eo est a Patre, quod natus est ab eo. Non est enim idem Filio esse a Patre et Spiritui sancto, id est, non ea proprietate Filius dicitur esse a Patre, qua Spiritus sanctus. Nam Filius dicitur esse a Patre, quia genitus est ab eo; Spiritus sanctus vero dicitur esse a Patre et a Filio, quia Spiritus sanctus est donum Patris et Filii, id est, quia procedit ab utroque. Eo enim⁷ dicitur Spiritus sanctus, quo donum; et eo donum, quo procedens. Unde Augustinus in quinto libro de Trinitate⁸ ait: «Spiritus sanctus, qui non Trinitas, sed in Trinitate intelligitur, in eo quod proprie dicitur Spiritus sanctus, relative dicitur, cum et ad Patrem et ad Filium refertur, quia Spiritus sanctus et Patris et Filii Spiritus est. Sed ipsa relatio non apparet in hoc nomine, apparet autem, cum dicitur donum Dei: donum enim est Patris et Filii, quia et a Patre procedit et a Filio». Ecce his verbis aperte ostenditur, eadem relatione dici Spiritum sanctum et donum; donum autem, quia procedit a Patre et Filio. Proprietas ergo, qua dicitur Spiritus sanctus vel donum, processio ipsa est, de qua post plenius agemus cum aliis⁹. Cum ergo ab aeterno processerit ab utroque, et ab aeterno donum fuit. Non ergo Spiritus sanctus eo tantum dicitur donum, quia donatur; nam et ante fuit donum, quam donaretur. Unde Augustinus in quinto libro de Trinitate¹⁰: «Semper procedit Spiritus sanctus, et non ex tempore, sed ab aeternitate procedit; sed quia sic procedebat, ut esset donabile, iam donum erat, antequam esset cui daretur. Aliter enim intelligitur, cum dicitur donum, aliter cum dicitur donatum: nam donum potest esse etiam, antequam detur; donatum autem, nisi datum fuerit, nullo modo dici potest». «Sempiterne ergo Spiritus sanctus est donum, temporaliter autem donatum». His verbis aperte ostenditur, quod sicut Spiritus sanctus ab aeterno procedit, ita ab aeterno donum est; non quia donaretur a Patre Filio, vel a Filio Patri, sed quia ab aeterno processit donabilis.

Sed quaeritur, cui donabilis: utrum Patri et Filio, an tantum nobis, qui nondum eramus? Si autem non erat donabilis Patri et Filio, sed tantum nobis, et ex eo donum erat, quia sic donabilis procedebat, videtur quod Filius eadem ratione semper donum fuerit; quia ab aeterno processit a Patre donabilis nobis in tempore. Nam et de Filio legitur¹¹, quod datus est nobis. Ad quod dicimus, quia Spiritus sanctus nobis tantum, non Patri vel Filio, donabilis processit, sicut et nobis tantum datus est. Et Filius vere datus est nobis et ab aeterno processit a Patre, non ut donabilis tantum, sed ut genitus, qui et donari posset. Processit ergo ut genitus et donabilis; sed Spiritus sanctus non procedit ut genitus, sed tantum ut donum. Donum autem semper fuit, non solum quia donabilis, sed quia ab utroque processit, et quia¹² donabilis fuit. Unde Augustinus in quinto libro de Trinitate¹³ ait: «Eo ipso, quod daturus erat eum Deus, iam donum erat, etiam antequam daretur», et ideo donabilis¹⁴; sed aliter donabilis quam Filius; nam et aliter datus et aliter processit quam Filius. Filii enim processio genitura est vel nativitas, Spiritus sancti vero processio nativitas non est; utraque vero ineffabilis est.

Cap. III. Quod sicut Filius nascendo accepit non tantum, ut esset Filius, sed etiam essentia, ita Spiritus sanctus procedendo accepit non tantum, ut esset donum, sed essentia.

Et notandum, quod sicut Filius nascendo accepit non tantum, ut Filius sit, sed omnino ut sit et ut ipsa substantia sit; ita et Spiritus sanctus a Patre et Filio procedendo accepit non tantum, ut Spiritus sanctus sit vel donum, sed etiam, ut omnino sit et ut substantia sit; quod utique non accepit eo quo¹⁵ datur. Nam cum non detur nisi ex tempore, si hoc haberet eo quo datur, accepisset ergo ex tempore, ut esset. Unde Augustinus in quinto libro de Trinitate¹⁶ ait: «Filius non hoc tantum habet nascendo, ut Filius sit, sed omnino ut sit. Quaeritur ergo, utrum Spiritus sanctus eo quo datur habeat non tantum, ut donum sit, sed omnino ut sit. Quod si non est, nisi quia datur, id est, si non habet esse, nisi eo quo datur, sicut Filius nascendo habet non tantum, ut sit Filius, quod relative dicitur, sed omnino ut sit ipsa substantia, quomodo iam Spiritus sanctus erat ipsa substantia, cum non prius daretur, quam esset cui daretur»? Non ergo eo quo datur, sed procedendo habet, ut sit donum, et ut sit essentia; sicut Filius non eo quod datus est, sed nascendo accepit non tantum, ut sit Filius, sed ut sit essentia. Unde Augustinus in decimo quinto libro de Trinitate¹⁷ ait: «Sicut Filio praestat essentiam sine initio temporis, sine ulla mutabilitate naturae de Patre generatio, ita Spiritui sancto praestat essentiam sine ullo initio temporis, sine ulla mutabilitate naturae de utroque processio».

Hic oritur quaestio: si Filius nascendo habet non tantum, ut sit Filius, sed ut sit essentia, et Spiritus sanctus procedendo non tantum, ut sit donum, sed ut sit essentia; ergo et Filius nativitate essentia est, et Spiritus sanctus processione essentia est; cum alibi dicatur, quod nec Pater eo Pater est, quo Deus, nec Filius eo Filius, quo Deus, nec Spiritus sanctus eo donum, quo Deus; quia, ut ait Augustinus in septimo libro de Trinitate¹⁸, «his nominibus relativa eorum ostenduntur, non essentia». Unde post plenius agemus¹⁹.

Ad quod breviter respondentes dicimus, quia nec Filius nativitate essentia est, sed tantum Filius; nec Spiritus sanctus processione essentia est, sed tantum donum; et tamen uterque, et ille nascendo et iste procedendo, accepit, ut esset essentia. «Non enim, ut ait Hilarius in quinto libro de Trinitate²⁰, per defectionem, aut protensionem, aut derivationem ex Deo Deus est, sed ex virtute naturae in naturam eandem nativitate subsistit Filius», et ex virtute naturae in naturam eandem processione subsistit Spiritus sanctus.

Quod ita intelligi potest: ex Patre, qui est virtus ingenita, naturam, quam habet, eandem Filius nativitate, id est nascendo, et Spiritus sanctus processione, id est procedendo habet. Unde ipse idem apertius eloquens,

quod dixerat aperit, subdens²¹: «Nativitas, inquit, Dei non potest non eam, de qua profecta est, tenere naturam. Non enim aliud quam Deus subsistit, quod non aliunde quam de Deo subsistit». Ecce his verbis aperitur, quomodo accipiendum sit illud²²: «De Patre generatio praestat essentiam Filio, et de utroque processio praestat essentiam Spiritui sancto»; non quia ille essentia sit Filius, et iste essentia sit Spiritus sanctus, immo proprietate personali, sed quia et ille nascendo, et iste procedendo essentiam habet eandem et totam, quae in Patre est.

Cap. IV. Quod Spiritus sanctus dicitur donum et donatum secundum duos modos praedictos processionis, qui, secundum quod donum est, refertur ad Patrem et Filium, secundum quod datum, ad eum qui dedit et ad eos quibus datur.

Ex praedictis patet, quod Spiritus sanctus sempiterne donum est et temporaliter datum vel donatum. Ex quo apparet illa distinctio geminae processionis, de qua supra egimus²³. Nam secundum alteram processionem dicitur donatum vel datum, secundum alteram vero dicitur donum.

Et secundum hoc, quod sempiterne donum est, refertur ad Patrem et Filium, secundum hoc vero, quod dicitur datum vel donatum, et ad eum qui dedit refertur, et ad eos quibus datur; et eius dicitur esse qui dat, et illorum quibus datur. Unde Augustinus in quinto libro de Trinitate²⁴ ait: «Quod datum est et ad eum qui dedit refertur, et ad eos quibus dedit. Itaque Spiritus sanctus non tantum Patris et Filii, qui dederunt, sed etiam noster dicitur, qui accepimus. Spiritus ergo et Dei est, qui dedit, et noster, qui accepimus; non ille spiritus noster, quo sumus, quia ipse spiritus est hominis, qui in ipso est²⁵: quamvis et illum spiritum, qui hominis dicitur, utique accepimus; sed aliter iste, aliter ille noster dicitur. Aliud est enim quod accepimus, ut essemus, aliud quod accepimus, ut sancti essemus. Quod autem Spiritus sanctus noster dicatur, Scriptura ostendit. Scriptum est enim de Ioanne, quod in Spiritu Eliae veniret²⁶. Ecce dictus est Eliae Spiritus, scilicet Spiritus sanctus, quem accepit Elias. Et Moysi ait Dominus²⁷: Tollam de spiritu tuo et dabo eis, id est, dabo illis de Spiritu sancto, quem iam dedi tibi». Ecce et hic dictus est spiritus Moysi. Patet igitur, quia Spiritus sanctus noster dicitur spiritus, scilicet²⁸ quia nobis datus et datus utique ad hoc, ut sancti essemus. Spiritus vero creatus ad hoc est datus, ut essemus.

Cap. V. An Filius, cum sit nobis datus, possit dici noster, ut Spiritus sanctus.

Hic quaeritur, utrum et Filius, cum sit nobis datus, dicatur vel possit dici noster. Ad quod dicimus, quia²⁹ Filius dicitur noster panis, noster redemptor et huiusmodi; sed non dicitur noster Filius, quia Filius dicitur relative tantum ad eum qui genuit. Et ideo noster Filius non potest dici, sed Patris tantum. In eo autem quod dicitur datus, et ad eum qui dedit, et ad eos quibus datus est, refertur, ut³⁰ Spiritus sanctus; qui etiam cum in Scriptura, ut praedictum est, dicatur spiritus noster, vel spiritus tuus vel illius ut de Moyse et Elia dictum est, nusquam tamen in Scriptura occurrit ita dici: Spiritus sanctus noster vel tuus vel illius, sed spiritus noster vel tuus vel illius, quia Spiritus sanctus eo dicitur, quo donum, et utrumque relative dicitur ad Patrem et ad³¹ Filium, et hoc sempiterna relatione. Si tamen aliquando dicitur donum nostrum, accipitur donum pro donato vel dato. Cum vero donum accipitur eo modo, quo Spiritus sanctus, donum tantum³² Patris et Filii dicitur, non hominis; ita et Filius sub hac appellatione non potest dici noster, ut dicatur Filius noster, sicut nec dicitur Spiritus sanctus noster; et tamen de Filio dicitur panis noster, et de Spiritu spiritus noster. Ille noster panis, quia nos reficit nobis datus; iste noster spiritus, quia nobis inspiratur a Patre et Filio, et in nobis spirat, sicut vult. Unde Augustinus in quinto libro de Trinitate³³ ait: «Quod de Patre natum est ad Patrem solum refertur, cum dicitur Filius; et ideo Filius Patris est, et non noster. Dicimus tamen et panem nostrum da nobis, sicut dicimus, spiritum nostrum».

Cap. VI. Utrum Spiritus sanctus ad se ipsum referatur.

Post haec quaeritur, utrum Spiritus sanctus ad se ipsum referatur: hoc enim videtur ex praedictis posse probari. Si enim quod datur refertur ad eum qui dat, et ad eum cui datur, et Spiritus sanctus datur a se ipso, ut praedictum est, ergo refertur ad se ipsum. Huius quaestionis determinationem in posterum differimus, donec tractemus de his quae relative dicuntur de Deo ex tempore³⁴, in quibus datum et donatum continentur.

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DISTINCTION XVIII.

Cap. I. Whether it must be conceded that gifts are given through a Gift.

Here the question is asked: since the Holy Spirit, through whom gifts are distributed, is Himself a Gift, whether it must be conceded that gifts are distributed and given¹ through a Gift. To this we say that through the Gift which is the Holy Spirit, the things proper to each are distributed, and all good men have Him in common. Whence Augustine in the fifteenth book On the Trinity² says: "Through the Gift which is the Holy Spirit, many gifts that are proper to each are distributed in common to all the members of Christ. For not all individually have all gifts, but these have these and others have others, although they all have the Gift itself from which the proper things are distributed to each — that is, the Holy Spirit." Behold, he openly says that gifts are given through a Gift.

Cap. II. Whether the Holy Spirit is called Gift in the same sense in which He is called Given or Donated.

Furthermore it must be diligently considered, since the Holy Spirit is called both Gift and Given, whether³ both names belong to Him in the same sense — which indeed may seem to be the case. For since to be given is the same as to be donated for the Holy Spirit, by the same reckoning the Holy Spirit seems to be called Given and Gift. This too Augustine seems to signify in the fifteenth book On the Trinity⁴, when he says: "The Holy Spirit is so far the Gift of God as He is given to those to whom He is given; but in Himself He is God, even if He be given to no one." Behold, he openly says that the Holy Spirit is called Gift because He is given. But if He is called Gift only because He is given, then He was not Gift from eternity, since He is not given except in time.

To which we say that the Holy Spirit is called both Gift and Given or Donated; but Given or Donated is said only insofar as He is given or donated — which He has only from time.

But Gift is said not only because He is donated, but from a property which He had from eternity; whence also from eternity He was Gift. For He was eternally Gift, not because He was being given, but because He proceeded from the Father and the Son. Whence Augustine in the fourth book On the Trinity⁵ says: "Just as for the Son to be born is for Him to be from the Father, so for the Holy Spirit to be the Gift of God is to proceed from the Father and from the⁶ Son." Here it is openly shown that the Holy Spirit is Gift because He proceeds from the Father and from the Son, just as the Son is from the Father because He is born of Him. For it is not the same thing for the Son to be from the Father and for the Holy Spirit to be from Him; that is, the Son is not said to be from the Father by the same property by which the Holy Spirit is. For the Son is said to be from the Father because He is begotten of Him; but the Holy Spirit is said to be from the Father and from the Son because the Holy Spirit is the Gift of the Father and the Son — that is, because He proceeds from both. For⁷ the Holy Spirit is so called by that whereby He is Gift; and Gift by that whereby He is proceeding. Whence Augustine in the fifth book On the Trinity⁸ says: "The Holy Spirit, who is understood not as the Trinity but as in the Trinity, in that whereby He is properly called the Holy Spirit is said relatively, when He is referred both to the Father and to the Son, since the Holy Spirit is the Spirit both of the Father and of the Son. But the relation itself does not appear in this name; it appears, however, when He is called Gift of God: for He is the Gift of the Father and of the Son, since He proceeds both from the Father and from the Son." Behold, by these words it is openly shown that the Holy Spirit and Gift are said by the same relation; and Gift, because He proceeds from the Father and the Son. Therefore the property by which He is called Holy Spirit or Gift is the procession itself, of which we shall hereafter treat more fully along with others⁹. Since therefore from eternity He proceeded from both, from eternity also He was Gift. Therefore the Holy Spirit is not called Gift only because He is donated; for He was Gift even before He was donated. Whence Augustine in the fifth book On the Trinity¹⁰: "The Holy Spirit always proceeds, and proceeds not from time but from eternity; but because He so proceeded that He was donatable, He was already Gift before there was anyone to whom He might be given. For Gift is understood differently from Donated: a gift can exist even before it is given; but donated cannot in any way be said unless it has been given." "Eternally, therefore, the Holy Spirit is Gift, but in time He is Donated." By these words it is openly shown that, just as the Holy Spirit proceeds from eternity, so also from eternity He is Gift — not because He was donated by the Father to the Son, or by the Son to the Father, but because from eternity He proceeded as donatable.

But it is asked: donatable to whom? — whether to the Father and the Son, or only to us, who did not yet exist? But if He was not donatable to the Father and the Son, but only to us, and from this He was Gift, because He thus proceeded as donatable, it would seem that the Son in the same way was always Gift — since from eternity He proceeded from the Father as donatable to us in time. For of the Son also it is read¹¹ that He is given to us. To which we say that the Holy Spirit proceeded as donatable to us only, not to the Father or the Son, just as also He has been given to us only. And the Son was truly given to us and proceeded from the Father from eternity, not as merely donatable, but as begotten — who could also be given. He proceeded therefore as begotten and donatable; but the Holy Spirit does not proceed as begotten, but only as Gift. And He always was Gift not only because donatable, but because He proceeded from both, and because¹² He was donatable. Whence Augustine in the fifth book On the Trinity¹³ says: "By the very fact that God was about to give Him, He was already Gift, even before He was given," and therefore donatable¹⁴; but donatable in another way than the Son — for He was both given otherwise and proceeded otherwise than the Son. For the procession of the Son is begetting or nativity, but the procession of the Holy Spirit is not nativity; yet both are ineffable.

Cap. III. That just as the Son by being born received not only that He should be Son, but also essence, so the Holy Spirit by proceeding received not only that He should be Gift, but essence.

And it must be noted that just as the Son by being born received not only that He should be Son, but altogether that He should be and that He should be the very substance; so also the Holy Spirit, proceeding from the Father and the Son, received not only that He should be the Holy Spirit or Gift, but also that He should altogether be and that He should be substance — which assuredly He did not receive by that whereby¹⁵ He is given. For since He is given only in time, if He had this by that whereby He is given, He would have received in time that He should be. Whence Augustine in the fifth book On the Trinity¹⁶ says: "The Son does not have this only by being born, that He should be Son, but altogether that He should be. It is asked, therefore, whether the Holy Spirit by that whereby He is given has not only that He should be Gift, but altogether that He should be. For if He is not, except because He is given — that is, if He does not have being except by that whereby He is given, just as the Son by being born has not only that He should be Son, which is said relatively, but altogether that He should be the very substance — how could the Holy Spirit already have been the very substance, when He was not given before there was someone to whom He might be given?" Therefore He has not by that whereby He is given, but by proceeding, that He should be Gift, and that He should be essence; just as the Son not by the fact that He has been given, but by being born, received not only that He should be Son, but that He should be essence. Whence Augustine in the fifteenth book On the Trinity¹⁷ says: "Just as generation from the Father bestows essence on the Son without beginning of time, without any mutability of nature, so procession from both bestows essence on the Holy Spirit without any beginning of time, without any mutability of nature."

Here a question arises: if the Son by being born has not only that He should be Son, but that He should be essence, and the Holy Spirit by proceeding not only that He should be Gift, but that He should be essence; then the Son by His nativity is essence, and the Holy Spirit by His procession is essence — although it is said elsewhere that the Father is not Father by that whereby He is God, nor the Son is Son by that whereby He is God, nor the Holy Spirit is Gift by that whereby He is God; since, as Augustine says in the seventh book On the Trinity¹⁸, "by these names their relations are shown, not their essence." Whence we shall hereafter treat more fully¹⁹.

To which, briefly responding, we say that neither is the Son by His nativity essence, but only Son; nor is the Holy Spirit by His procession essence, but only Gift; and yet each — both He by being born and He by proceeding — received that He should be essence. "For not, as Hilary says in the fifth book On the Trinity²⁰, by defection, or extension, or derivation from God is the Son God; but by power of nature into the same nature the Son subsists by nativity," and by power of nature into the same nature the Holy Spirit subsists by procession.

Which can be understood thus: from the Father, who is the unbegotten power, the Son has by nativity — that is, by being born — and the Holy Spirit by procession — that is, by proceeding — the same nature which He has. Whence the same author, speaking more clearly, opens what he had said by adding²¹: "The nativity of God cannot fail to hold the nature from which it has come forth. For nothing subsists as other than God which subsists from nowhere other than from God." Behold, by these words it is opened how that²² is to be understood: "Generation from the Father bestows essence on the Son, and procession from both bestows essence on the Holy Spirit"; not because that one is essence as Son, and this one is essence as Holy Spirit — rather by personal property — but because both, that one by being born and this one by proceeding, have the same and the entire essence which is in the Father.

Cap. IV. That the Holy Spirit is called Gift and Donated according to the two aforesaid modes of procession; which, insofar as He is Gift, is referred to the Father and the Son, and insofar as He is Given, to Him who gave and to those to whom He is given.

From the foregoing it is clear that the Holy Spirit is eternally Gift and in time Given or Donated. From which appears that distinction of twofold procession, of which we treated above²³. For according to one procession He is called Donated or Given, but according to the other He is called Gift.

And insofar as He is eternally Gift, He is referred to the Father and the Son; but insofar as He is called Given or Donated, He is referred both to Him who gave, and to those to whom He is given; and He is said to be of Him who gives, and of those to whom He is given. Whence Augustine in the fifth book On the Trinity²⁴ says: "What is given is referred both to Him who gave, and to those to whom He gave. Therefore the Holy Spirit is called not only of the Father and of the Son, who gave, but also ours, who received. The Spirit therefore is both of God, who gave, and ours, who received — not that spirit of ours by which we are, since that is the spirit of man, which is in him²⁵; although the spirit which is called the spirit of man we have indeed received as well; but the latter is called ours in one way, the former in another. For one thing is what we received that we might be, another what we received that we might be holy. That the Holy Spirit, however, is called ours, Scripture shows. For it is written of John that he should come in the spirit of Elias²⁶. Behold, he is called the Spirit of Elias — namely, the Holy Spirit, whom Elias received. And to Moses the Lord says²⁷: I will take of your spirit and give it to them — that is, I will give them of the Holy Spirit, whom I have already given to you." Behold, here too the spirit is called Moses's. It is therefore clear that the Holy Spirit is called our spirit, namely²⁸ because He has been given to us — and given indeed for this end, that we might be holy. But the created spirit is given for this, that we might be.

Cap. V. Whether the Son, since He is given to us, can be called ours, as the Holy Spirit is.

Here it is asked whether the Son also, since He is given to us, is called or can be called ours. To which we say that²⁹ the Son is called our bread, our redeemer, and the like; but He is not called our Son, since Son is said only relatively to Him who begot. And therefore He cannot be called our Son, but only the Father's. But insofar as He is called Given, He is referred both to Him who gave, and to those to whom He has been given, as³⁰ is the Holy Spirit; who also, although in Scripture, as has been said before, He is called our spirit, or your spirit, or his, as was said of Moses and Elias, yet nowhere in Scripture does it occur thus: Holy Spirit ours or yours or his, but spirit ours or yours or his — because the Holy Spirit is so called by that whereby He is Gift, and both are said relatively to the Father and to the³¹ Son, and this by an eternal relation. If, however, He is sometimes called our gift, gift is taken for donated or given. But when gift is taken in the way in which the Holy Spirit is, then gift is said only³² of the Father and the Son, not of man; and so the Son under this appellation cannot be called ours, so as to be called our Son, just as neither is the Holy Spirit called ours; and yet of the Son it is said our bread, and of the Spirit our spirit. He is our bread, because He refreshes us, having been given to us; this one is our spirit, because He is breathed into us by the Father and the Son, and breathes in us as He wills. Whence Augustine in the fifth book On the Trinity³³ says: "What is born of the Father is referred to the Father alone, when He is called Son; and therefore the Son is the Father's, and not ours. Yet we say also give us our bread, just as we say, our spirit."

Cap. VI. Whether the Holy Spirit is referred to Himself.

After this it is asked whether the Holy Spirit is referred to Himself: for this seems able to be proved from the foregoing. For if what is given is referred to Him who gives, and to him to whom it is given, and the Holy Spirit is given by Himself, as has been said before, therefore He is referred to Himself. We defer the determination of this question to a later point, until we treat of those things that are said relatively of God from time³⁴, in which Given and Donated are contained.

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