SENTENCES
Book 1, Distinction 10, Chapter 1

Liber 1, Distinctio 10, Caput 1

DISTINCTION 10, CHAPTER 1

Capitulum 1

1. Now, after the eternity of the Son, let us discuss about the Holy Spirit, how much it is permitted to see God giving.. The Holy Spirit is love, whether it is charity or the love of the Father and the Son.

1. Nunc post Filii aeternitate de Spiritu sancto, quantum Deo donante videre conceditur, disseramus.   Spiritus sanctus amore est sive caritas sive dilectio Patris et Filii.

2. Whence Augustine , in the 15th book of the Trinity, says that the Holy Spirit is neither of the Father alone, nor of the Son alone, but of both, and therefore he insinuates to us the common love by which the Father and the Son love each other. But John says in the canonical Epistle : God is charity . He did not say: The Holy Spirit is charity: because if he had said it, the speech would have been more complete, and not a small part of the question decided. but because he said: God is charity,. it is uncertain, and therefore it must be inquired whether God the Father is charity, or the Son, or the Holy Spirit, or God the Trinity itself, because it is not three gods, but one God.

2. Unde Augustinus in XV libro De Trinitate Spiritus sanctus nec Patris est solius, nec Filii est solius, sed amborum, et ideo communem qua invicem se diligunt Pater et Filius nobis insinuat caritatem.   Ioannes autem in Epistola canonica ait: Deus caritas est   Non dixit: Spiritus sanctus caritas est: quod si dixisset, absolutior esset sermo, et non parva pars quaestionis decisa; sed quia dixit: Deus caritas est,   incertum est, et ideo quaerendum, utrum Deus Pater sit caritas, an Filius, an Spiritus sanctus, an Deus ipsa Trinitas, quia et ipsa non tres dii, sed unus est Deus.

3. To which Augustine says in the same book: I do not know why, just as wisdom is called the Father and the Son and the Holy Spirit, and all at the same time not three, but one wisdom, so charity is not called the Father and the Son and the Holy Spirit, and at the same time all are one. charity However, that is not why anyone thinks it inappropriate to call charity the Holy Spirit, because both God the Father and God the Son can be called charity, just as the Word of God is properly called the wisdom of God, since both the Father and the Holy Spirit are wisdom. If, therefore, any one of these three should properly be called charity, who is more appropriate than the Holy Spirit? so that in that simple and supreme nature there is not one substance and another charity, but substance itself is charity, and charity itself is substance, whether in the Father or in the Son or in the Holy Spirit, and yet the Holy Spirit is properly called charity.

3. Ad quod Augustinus in eodem libro ita dicit: Nescio cur, sicut sapientia et Pater dicitur et Filius et Spiritus sanctus, et simul omnes non tres, sed una sapientia, non ita et caritas dicatur Pater et Filius et Spiritus sanctus, et simul omnes una caritas. Non ideo tamen quisquam nos inconvenienter aestimet caritatem appellare Spiritum sanctum, quia et Deus Pater et Deus Filius potest caritas nuncupari, sicut proprie Verbum Dei etiam sapientia Dei dicitur, cum et Pater et Spiritus sanctus sit sapientia.   Si ergo proprie aliquis horum trium caritas nuncupari debet, quis aptius quam Spiritus Sanctus? ut scilicet in illa simplici summaque natura non sit aliud substantia, et aliud caritas, sed substantia ipsa sit caritas, et caritas ipsa sit substantia, sive in Patre sive in Filio sive in Spiritu sancto, et tamen Spiritus sanctus proprie caritas nuncupetur.  

4. Behold, in these words Augustine clearly shows that in the Trinity charity is sometimes referred to the substance which is common to the three persons and whole in each, sometimes specifically to the person of the Holy Spirit; just as the wisdom of God is sometimes properly taken for the divine substance, sometimes for the Son; and this is found to be the case in many cases.

4. Ecce his verbis aperte ostendit Augustinus quoniam in Trinitate caritas aliquando refertur ad substantiam, quae est communis trium personarum et tota in singulis, aliquando specialiter ad personam Spiritus sancti; sicut sapientia Dei aliquando pro substantia divina, aliquando pro Filio proprie accipitur; et hoc in multis fieri reperitur.

DISTINCTION 10, CHAPTER 2

Capitulum 1

1. For it may be taught by several examples, that many terms of things may be applied universally, and properly applied to certain things, just as by the name of the Law sometimes all the words of the old instrument are signified together, but sometimes it is properly called the Law, which was given by Moses .. There are many other examples available, but in an open matter the length of the conversation should be avoided.

1. Pluribus enim exemplis doceri potest, multa rerum vocabula et universaliter poni, et proprie quibusdam rebus adhiberi, sicut Legis nomine aliquando simul omnia veteris Instrumenti significantur eloquia, aliquando autem proprie vocatur Lex, quae data est per Moysen.   Multa alia suppetunt exempla, sed in re aperta vitanda est longitudo sermonis.

2. Just as, therefore, we properly call the only Word of God by the name of wisdom, since universally both the Holy Spirit and the Father are wisdom itself; thus the Holy Spirit is properly called by the word of charity, since both the Father and the Son are universally charity. But the Word of God, that is, the only begotten Son of God, was clearly spoken by the wisdom of God through the mouth of the Apostle, who said: Christ the power of God and the wisdom of God.. But we find the Holy Spirit where charity is mentioned, if we carefully examine the speech of John the Apostle , who, when he had said: Let us love one another, because love is from God, he added: And everyone who loves has been born of God, because God is love.. Here he made it clear that he had said that that love was God, which he said was from God. God, then, is love from God; but since the Son was born of God the Father, and the Holy Spirit proceeds from God the Father, whom we ought rather to accept here as love, it is rightly asked. For the Father alone is God in such a way that he does not come from God; and therefore the love which is God in such a way as to be from God, is not the Father himself, but either the Son or the Holy Spirit. But in the sequels, when John had mentioned the love of God , by which he loved us, and from this he was exhorted that we should also love one another, and so that God may remain in us, because of course he had spoken of. the love of God, immediately, wanting to speak something more openly about this matter, he said: We know this because we abide in him, and he in us, because he has given us of his Spirit.. Therefore the Holy Spirit, of whom he gave us, causes us to abide in God, and he in us; but this is what love does. Therefore God himself is love. God, therefore, the Holy Spirit, who proceeds from God, is signified where it is read: God is love,. and love is from God.

2. Sicut ergo unicum Dei Verbum proprie vocamus nomine sapientiae, cum sit universaliter et Spiritus sanctus et Pater ipsa sapientia; ita Spiritus sanctus proprie nuncupatur vocabulo caritatis, cum sit et Pater et Filius universaliter caritas. Sed Dei Verbum, id est unigenitus Dei Filius, aperte dictus est Dei sapientia ore Apostoli dicentis: Christum Dei virtutem et Dei sapientiam.   Spiritus autem sanctus ubi sit dictus caritas, invenimus, si diligenter Ioannis Apostoli eloquium scrutemur, qui cum dixisset: Diligamus invicem, quia dilectio ex Deo est, adiunxit: Et omnis, qui diligit, ex Deo natus est, quia Deus dilectio est.   Hic manifestavit se dixisse, eam dilectionem esse Deum, quam dixit ex Deo. Deus ergo ex Deo est dilectio; sed quia et Filius ex Deo Patre natus est, et Spiritus sanctus ex Deo Patre procedit, quem potius eorum hic debeamus accipere dictum esse dilectionem, merito quaeritur. Pater enim solus ita Deus est, ut ex Deo non sit; et ideo dilectio, quae ita est Deus, ut ex Deo sit, non ipse Pater est, sed aut Filius, aut Spiritus sanctus. Sed in consequentibus cum Dei dilectionem commemorasset Ioannes, qua dilexit nos, et hinc hortatus esset, ut et nos invicem diligamus, atque ita in nobis Deus maneat,   quia utique dilectionem Deum dixerat, statim, volens de hac re apertius aliquid eloqui, inquit: In hoc cognoscimus, quia in ipso manemus, et ipse in nobis, quia de spiritu suo dedit nobis.   Sanctus itaque Spiritus, de quo dedit nobis, facit nos in Deo manere, et ipsum in nobis; hoc autem facit dilectio. Ipse est igitur Deus dilectio. Deus igitur Spiritus sanctus, qui procedit ex Deo, significatur ubi legitur: Deus dilectio est,   et dilectio ex Deo est.  

3. Behold, in these words Augustine plainly says that the Holy Spirit is the love of the Father and the Son; and he went on to such an extent that it seems that he said that the Holy Spirit is not only the love of the Father and the Son, with which they love each other and us, but also the love with which we love God. But whether he himself is the charity by which we love God, in the following see below d. 17. will be explained.

3. Ecce his verbis aperte dicit Augustinus, Spiritum sanctum esse caritatem Patris et Filii; et in tantum quoque sermonem produxit, ut videatur dixisse, Spiritum sanctum non solum esse dilectionem Patris et Filii, qua se invicem et nos diligunt, sed etiam dilectionem, qua diligimus Deum. Sed utrum ipse sit caritas, qua nos diligimus Deum, in sequenti Vide infra d. XVII explicabitur.

4. But now let us take care to show what we have begun, namely that the Holy Spirit is the love or love of the Father and the Son, whereby the Father loves the Son and the Son the Father.

4. Nunc vero quod incepimus, ostendere curemus, scilicet Spiritum sanctum dilectionem esse sive amorem Patris et Filii, quo scilicet Pater diligit Filium et Filius Patrem.

5. Jerome says about this in Psalm 12. : The Holy Spirit is neither the Father nor the Son, but the love that the Father has for the Son and the Son for the Father.

5. De hoc Hieronymus Super XII Psalmum ait: Spiritus sanctus nec Pater est nec Filius, sed dilectio, quam habet Pater in Filium et Filius in Patrem.  

6. AUGUSTINE also says in the 6th book On the Trinity: In all things the Son is equal to the Father and is of one and the same substance. For this reason also the Holy Spirit consists in the same unity of substance and equality. For whether there be a unity of both, whether holiness or charity, it is manifest, that there is no one of two by which both are united, by which the begotten of the begotten is loved by the begotten, and they are not by participation, but his own essence, not by the gift of any superior, but by his own, keeping the unity of the spirit in the bond of peace.. . Behold, here you have the Holy Spirit, by whom the Son is loved by the Father and the Father by the Son, and by whom the two maintain the unity of peace.

6. Augustinus quoque in VI libro De Trinitate ait: In omnibus aequalis est Patri Filius et est unius eiusdemque substantiae. Quapropter etiam Spiritus sanctus in eadem unitate substantiae et aequalitate consistit Sive enim sit unitas amborum, sive sanctitas, sive caritas, manifestum est, quod non aliquis duorum est quo uterque coniungitur, quo genitus a gignente diligatur genitorem suum diligat, sintque non participatione, sed essentia sua, neque dono superioris alicuius, sed suo proprio, servantes unitatem spiritus in vinculo pacis.     . Ecce hic habes Spiritum sanctum esse quo Filius diligitur a Patre et Pater a Filio, et quo illi duo servant unitatem pacis.

7. Therefore the Holy Spirit, as Augustine says in the same passage, is something common to the Father and the Son, whatever that is. But the communion itself is consubstantial and coeternal, which, if it may properly be called friendship, is called it, but it is more aptly called charity; and this also is substance, because God is substance, and God is charity.. There are three things, then, and no more: one loving him who is of him, and one loving him of whom he is, and love itself, which if there is nothing, how is God love? If there is no substance, how is God a substance?

7. Sanctus ergo Spiritus, ut ait Augustinus in eodem, commune est aliquid Patris et Filii, quidquid illud est. At ipsa communio consubstantialis et coaeterna est, quae si amicitia convenienter dici potest, dicatur, sed aptius dicitur caritas; et haec quoque substantia, quia Deus substantia est, et Deus caritas est.   Tria ergo sunt et non amplius: unus diligens eum qui de illo est, et unus diligens eum de quo est, et ipsa dilectio, quae si nihil est, quomodo Deus dilectio est? Si non est substantia, quomodo Deus substantia est?  

DISTINCTION 10, CHAPTER 3

Capitulum 3

1. Here it must be noted that, just as the Holy Spirit in the Trinity is specifically called charity, which is the union of the Father and the Son, so also the name properly holds that it corresponds in a certain way to the Father and the Son in common.

1. Hic notandum est, quod sicut Spiritus sanctus in Trinitate specialiter dicitur caritas, quae est Patris et Filii unio, ita et nomen tenet proprie, quod Patri et Filio communiter quodam modo congruit.

2. Whence Augustine says in the 15th book of the Trinity : If charity, he says, with which the Father loves the Son, and the Son loves the Father, ineffably demonstrates the communion of both, what is more fitting than that he should properly be called charity, which is a common spirit to both? For this is more soundly believed and understood, so that not only is the Holy Spirit charity in that Trinity, but it is not in vain properly called charity, because of what has been said; just as he is not alone in that Trinity either as a spirit or as a saint, because both the Father is a spirit and the Son is a spirit, and the Father is holy and the Son is holy, and yet He is not called the Holy Spirit in vain. For he who is common to both is properly called that which is common to both. Otherwise, if in that Trinity the Holy Spirit alone is charity, surely the Son is found not only of the Father, but also the Son of the Holy Spirit. For the apostle says of God the Father: He has transferred us into the kingdom of the Son of his love.. If, therefore, there is no love of God in that Trinity but the Holy Spirit, the Son is also the Holy Spirit. But since this is most absurd, it remains that the charity of the Holy Spirit is not alone there, but because of those things, of which I have sufficiently discussed, it is properly so called.

2. Unde Augustinus ait in XV libro De Trinitate: Si caritas, inquit, qua Pater diligit Filium, et Patrem diligit Filius, ineffabiliter communionem demonstrat amborum, quid convenientius, quam ut ille proprie dicatur caritas, qui spiritus est communis ambobus? Hoc enim sanius creditur et intelligitur, ut non solum Spiritus sanctus caritas sit in illa Trinitate, sed non frustra proprie caritas nuncupetur, propter illa quae dicta sunt; sicut non solus in illa Trinitate vel spiritus est vel sanctus, quia et Pater spiritus et Filius spiritus, et Pater sanctus et Filius sanctus, et tamen ipse non frustra dicitur Spiritus sanctus. Qui enim est communis ambobus, id vocatur ipse proprie, quod ambo communiter. Alioquin si in illa Trinitate solus Spiritus sanctus est caritas, profecto et Filius non solius Patris, sed etiam Spiritus sancti Filius invenitur. Ait enim Apostolus de Deo Patre: Transtulit nos in regnum Filii caritatis suae.   Si ergo non est in illa Trinitate caritas Dei nisi Spiritus sanctus, Filius est etiam Spiritus sancti. Sed quia hoc absurdissimum est, restat ut non solus ibi sit caritas Spiritus sanctus, sed propter illa, de quibus satis disserui, proprie sic vocatur.  

SENTENCES
Book 1, Distinction 14, Chapter 1

Liber 1, Distinctio 14, Caput 1

DISTINCTION 14, CHAPTER 1

Capitulum 1

1. Further, it must be carefully noted that the procession of the Holy Spirit is twin, that is to say eternal, which is ineffable, by which it proceeded eternally and without time from the Father and the Son; and temporal, by which it proceeds from the Father and the Son to sanctify the creature. And just as from eternity it proceeds jointly and simultaneously from the Father and the Son, so also in time it proceeds jointly and simultaneously from both to the creature, not separately from the Father to the Son and from the Son to the creature.

1. Praeterea diligenter adnotandum est, quod gemina est processio Spiritus sancti, aeterna videlicet, quae ineffabilis est, qua a Patre et Filio aeternaliter et sine tempore processit; et temporalis, qua a Patre et Filio ad sanctificandam creaturam procedit. Et sicut ab aeterno communiter ac simul procedit a Patre et Filio, ita et in tempore communiter et simul ab utroque procedit ad creaturam, non divisim a Patre in Filium et a Filio ad creaturam.

2. Whence Augustine says in the 15th book of the Trinity : The Holy Spirit does not proceed from the Father to the Son, and proceeds from the Son to sanctify the creature, but proceeds from both at the same time. although the Father has given this to the Son, that he may proceed as from himself, so also from him.

2. Unde Augustinus in XV libro De Trinitate ait: Spiritus sanctus non de Patre procedit in Filium, et de Filio procedit ad sanctificandam creaturam, sed simul de utroque procedit; quamvis hoc Filio Pater dederit, ut sicut de se, ita etiam de illo procedat.  

3. But Bede speaks of the temporal procession in his homily on the first Sunday after the Ascension: When the grace of the Holy Spirit is given to men, surely the Spirit is sent by the Father, it is also sent by the Son; He proceeds from the Father, he proceeds also from the Son, because his mission is the procession itself.

3. De temporali autem processione Beda in homilia dominicae primae post Ascensionem ita loquitur: Cum Spiritus sancti gratia datur hominibus, profecto mittitur Spiritus a Patre, mittitur et a Filio; procedit a Patre, procedit et a Filio, quia et eius missio est ipsa processio.  

4. In these words he clearly shows that the bestowal of the grace of the Holy Spirit is to be called the procession or mission of the same. But since the gift or giving is only temporary, it is clear that this procession or mission is also temporary.

4. His verbis aperte ostendit, donationem gratiae Spiritus sancti dici processionem vel missionem eiusdem. Sed cum donatio vel datio non sit nisi temporalis, constat, quia et haec processio sive missio temporalis est.

5. Augustine also insinuates this temporal procession of the Holy Spirit in the 15th book of the Trinity , saying that the Holy Spirit proceeded from Christ, when after the resurrection he breathed into the disciples in these words: When Christ had risen from the dead and appeared to the disciples, he breathed and said: Receive the Holy Spirit,. that he He would also show that he was proceeding. And he is the power that went forth from him, as we read in the Gospel, and healed all.

5. Hanc quoque temporalem Spiritus sancti processionem Augustinus in XV libro De Trinitate insinuat dicens, Spiritum sanctum processisse a Christo, quando post resurrectionem insufflavit in discipulos his verbis: Cum resurrexisset Christus a mortuis et apparuisset discipulis, insufflavit et ait: Accipite Spiritum sanctum,   ut eum etiam de se procedere ostenderet. Et ipse est virtus, quae de illo exibat, ut legitur in Evangelio, et sanabat omnes.    

6. And in order to show that this procession of the Holy Spirit is nothing else than the gift or giving of the Spirit himself, he adds. After the resurrection, the Lord Jesus gave the Holy Spirit twice: once on earth for love of neighbor, and again from heaven for love of God; because charity is diffused in our hearts through the Gift itself.

6. Et ut ostenderet, hanc processionem Spiritus sancti non esse aliud quam donationem vel dationem ipsius Spiritus, addit. Post resurrectionem Dominus Iesus bis dedit Spiritum sanctum: semel in terra propter dilectionem proximi, et iterum de caelo propter dilectionem Dei; quia per ipsum Donum diffunditur caritas in cordibus nostris     .

DISTINCTION 14, CHAPTER 2

Capitulum 2

1. Now there are some who say that the Holy Spirit is not given to God himself, but his gifts, which are not the Spirit himself. And, as they say, the Holy Spirit is said to be given, when his grace, which is not himself, is given to man. And this they say, that Beda felt in the preceding words, in which he says, the Holy Spirit proceeds, when his grace is given to men, as if it were not himself given, but his grace.

1. Sunt autem aliqui, qui dicunt, Spiritum sanctum ipsum Deum non dari, sed dona eius, quae non sunt ipse Spiritus. Et, ut aiunt, Spiritus sanctus dicitur dari, cum gratia eius, quae tamen non est ipse, datur homini. Et hoc dicunt, Bedam sensisse in superioribus verbis, quibus dicit, Spiritum sanctum procedere, cum ipsius gratia datur hominibus, tanquam non ipsemet detur, sed eius gratia.

2. But that the Holy Spirit himself, who is God and the third person in the Trinity, is given, is clearly shown by Augustine in the 15th book of the Trinity , saying thus: The same Holy Spirit was given when Jesus breathed on him, about whom he just said: Go, baptize all nations in the name Of the Father, and of the Son, and of the Holy Ghost,. we must not wander. Therefore he is the one who was also given from heaven on the day of Pentecost. How, then, is it not God who gives the Holy Spirit? Indeed, how great is the God who gives God?. Behold, in these words he plainly says, The Holy Spirit, that is, God himself, is to be given to men by the Father and the Son.

2. Sed quod ipse Spiritus sanctus, qui Deus est et tertia in Trinitate persona, detur, aperte ostendit Augustinus in XV libro De Trinitate ita dicens: Eundem Spiritum sanctum datum, cum insufflasset Iesus, de quo mox ait: Ite, baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti,   ambigere non debemus. Ipse igitur est, qui etiam de caelo datus est die Pentecostes. Quomodo ergo Deus non est qui dat Spiritum sanctum? Immo quantus est Deus qui dat Deum?   Ecce his verbis aperte dicit, Spiritum sanctum, ipsum scilicet Deum, dari hominibus a Patre et Filio.

3. And that the Holy Spirit himself, who is God and the third person in the Trinity, is given to us, and is infused into our minds, and is infused into our minds, Ambrose clearly shows in the first book of the Holy Spirit , saying; Although many spirits are called, because it is read: He who makes his angels spirits. is still one Spirit of God. Therefore, it follows that the same Spirit and the Apostles and the Prophets are one; as the vessel of choice also says, because we have drunk one Spirit,. as if he who cannot be divided, but is infused with souls and senses, was lured to restrain the ardor of worldly thirst; who the Holy Spirit is not of the substance of corporeal things, nor of the substance of invisible creatures.. In these words he plainly says, pour the Holy Spirit Himself, who is not a creature, into our minds.

3. Et quod ipse Spiritus sanctus, qui Deus est ac tertia in Trintiate persona, nobis detur, nostrisque infundatur atque illabatur mentibus, aperte ostendit Ambrosius in I libro De Spiritu sancto dicens; Licet multi dicantur spiritus, quia legitur: Qui facit angelos suos spiritus   unus tamen Dei est Spiritus. Ipsum igitur unum Spiritum et Apostoli et Prophetae sunt consecuit; sicut etiam vas electionis dicit, quia unum Spiritum potavimus,   quasi eum, qui non queat scindi, sed infundatur animis et sensibus illabatur, ut saecularis sitis restringat ardorem; qui Spiritus sanctus non est de substantia corporalium nec de substantia invisibilium creaturarum.   His verbis aperte dicit, Spiritum sanctum ipsum, qui creatura non est, infundi mentibus nostris.

4. Also in the same: Every creature is changeable, but the Holy Spirit is not changeable. But what should I doubt, since the Holy Spirit has also been given, since it is written: The love of God has been diffused in our hearts through the Holy Spirit, who has been given to us? He who, though by nature is inaccessible, yet is acceptable to us because of his goodness, completing all things by virtue, but who alone shares with the righteous, a simple substance rich in virtues, present to each, dividing from his own each. and everywhere whole. Therefore, the uncircumscribed and infinite Holy Spirit, who infuses the separated senses of the disciples, whom nothing can deceive. Angels were sent to a few, but the Holy Spirit was poured out on the people. Who, then, doubts that it is divine that which is poured into many at once and is not seen? There is one Holy Spirit, who was given to all the apostles, even though they were separated. And here Ambrose. plainly says , that the Holy Ghost, which is a simple substance, being one, is given to many. This same thing is also established by another authority, namely, that the Holy Spirit, who is equal to the Son, is given to men.

4. Item in eodem: Omnis mutabilis est creatura, sed non mutabilis Spiritus sanctus.   Quid autem dubitem dicere, quia datus est et Spiritus sanctus, cum scriptu sit: Caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis?     Qui cum sit inaccessibilis natura, receptabilis tamen propter bonitatem suam nobis est, complens virtute omnia, sed qui solis participetur iustis, simplex substantia opulens virtutibus, unicuique praesens, dividens de suo singulis   et ubique totus.   Incircumscriptus igitur et infinitus Spiritus sanctus, qui discipulorum sensus separatorum infundit, quem nihil potest fallere. Angeli ad paucos mittebantur, Spiritus autem sanctus populis infundebatur. Quis igitur dubitet, quin divinum sit quod infunditur simul pluribus nec videtur? Unus est Spiritus sanctus, qui datus est omnibus licet separatis Apostolis.   Et hic aperte dicit Ambrosius, quod Spiritus sanctus, qui est substantia simplex, cum sit unus, datur pluribus. Alia quoque auctoritate hoc idem astruitur, scilicet quod Spiritus sanctus, qui eset aequalis Filio, hominibus detur.

5. For Augustine says of the words of the Apostle thus: The love of God is diffused in our hearts through the Holy Spirit, who was given to us.. From whom is it given? From him who gave gifts to men.. What gifts? The Holy Spirit, who gives such a gift, such as he is. His mercy is great: he gives a gift equal to himself, because his gift is the Holy Spirit.

5. Ait enim Augustinus de verbis Apostoli sic: Caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis.   A quo datur? Ab illo, qui dona dedit hominibus.   Quae dona? Spiritum sanctum, qui tale dat donum, qualis ipse est. Magna est misericordia eius: donum dat aequale sibi, quia donum eius Spiritus sanctus est.  

6. It is clearly shown by the foregoing and by several other authorities that the Holy Spirit is given to us equal to the Father and the Son; nor therefore is He less than the Father and the Son. Whence Augustine , in Book IV, On the Trinity : It is not for this reason, he says, that the Holy Spirit should be considered lesser, because both the Father and the Son sent him.

6. Praemissis et aliis pluribus auctoritatibus aperte monstratur, quod Spiritus sanctus aequalis Patri et Filio nobis datur; nec ideo tamen minor est Patre et Filio. Unde Augustinus in IV libro De Trinitate: Non ideo, inquit, minorem Spiritum sanctum, quia et eum Pater misit et Filius, arbitrandum est.  

DISTINCTION 14, CHAPTER 3

Capitulum 3

1. Here we ask whether holy men also give or can give the Holy Spirit to others. If they give it to others, since its donation is the aforesaid procession, it seems that the Holy Spirit proceeds from them or is sent; but the Creator does not proceed or be sent from the creature; It remains, then, that they themselves do not give the Holy Spirit, and cannot give it.

1. Hic quaeritur, utrum et sancti viri dent vel possint dare aliis Spiritum sanctum. Quem si aliis dant, cum eius donatio sit supradicta processio, videtur ab eis procedere Spiritus sanctus vel mitti; sed Creator a creatura non procedit vel mittitur; restat ergo, ut ipsi non dent Spiritum sanctum, nec dare possint.

2. Whence Augustine in the 15th book of the Trinity : Not one of Christ's disciples gave the Holy Spirit. For they prayed that he might come upon those. on whom they laid hands, but they themselves did not give him. This custom the Church maintains even now in its superiors. Finally, Simon the magician , offering money to the apostles, did not say: Give me also this power to give the Holy Spirit; but, says he, on whomsoever I lay hands, let him receive the Holy Ghost;. because the Scripture had not said above: And Simon seeing; because the apostles would give the Holy Spirit, but he had said: But Simon saw that the Holy Spirit would be given by the laying on of the hands of the apostles. Behold, in these words Augustine. shows that neither the Apostles nor other prelates of the Church gave or gave the Holy Spirit.

2. Unde Augustinus in XV libro De Trinitate: Non aliquis discipulorum Christi dedit Spiritum sanctum. Orabant quippe, ut veniret in eos,   quibus manum imponebant, non ipsi eum dabant. Quem morem in suis praepositis etiam nunc servat Ecclesia. Denique et Simon magus offerens Apostolis pecuniam, non ait: Date et mihi hanc potestatem, ut dem Spiritum sanctum; sed, cuicumque, inquit, imposuero manus, accipiat Spiritum sanctum;   quia nec Scriptura superius dixerat: Videns autem Simon; quia Apostoli darent Spiritum sanctum, sed dixerat: Videns autem Simon, quia per impositionem manuum Apostolorum daretur Spiritus sanctus.     Ecce his verbis ostendit Augustinus, nec Apostolos nec alios praelatos Ecclesiae dedisse vel dare Spiritum sanctum.

3. And what is more, it is not possible to give, he says in the same book: It is written of Christ that he received from the Father the promise of the Holy Spirit and poured out;. in which both natures are shown, that is, human and divine. For he received as a man, and poured out as God. But we can indeed receive this Gift as our modus operandi, but we certainly cannot pour it out on others, but in order for this to happen, we invoke God over them, by whom it is made possible.. In these words he expressly says that we cannot pour out the Holy Spirit on others, that is, give it to others.

3. Et quod plus est, non posse etiam dare, dicit in eodem libro subdens: De Christo scriptum est, quod acceperit a Patre promissionem Spiritus sancti et effuderit;   in quo utraque natura monstrata est, humana scilicet et divina. Accepit quippe ut homo, effudit ut Deus. Nos autem accipere quidem hoc Donum possumus pro modulo nostro, effundere super alios vero non utique possumus, sed ut hoc fiat, Deum super eos, a quo id efficitur, invocamus.   His verbis expresse dicit, nos Spiritum sanctum non posse super alios effundere, id est aliis dare.

4. But it seems contrary to this that the Apostle , speaking of himself to the Galatians, says: He who gives you the Spirit and works virtues in you.. Behold, he clearly says that he has given himself the Spirit. But it must be understood that the Apostle said this, not because he had the power and authority to give the Holy Spirit, but because he had a ministry in which the Holy Spirit was given by God.

4. Sed huic videtur contrarium quod Apostolus ad Galatas de se loquens ait: Qui tribuit vobis Spiritum, et operatur virtutes in vobis.   Ecce evidenter dicit, se tribuisse Spiritum. Sed intelligendum est, Apostolum dixisse hoc, non quia haberet potestatem et auctoritatem dandi Spiritum sanctum, sed quia ministerium habuerit, in quo dabatur a Deo Spiritus sanctus.

5. For as Augustine says above the same place, expounding that word of the Apostle : Faith was preached to them by the Apostle , in which preaching they felt the coming and presence of the Holy Spirit, just as at that time in the newness of the invitation to faith the presence of the Holy Spirit was also manifested by perceptible miracles, as in the Acts It is read from the Apostles .. Here he clearly shows how the apostle will give them the Holy Spirit, certainly not by sending him into them. but by preaching the faith of Christ to them, as to those who received it, that the Holy Spirit was in them was shown by some visible signs. Therefore men, however holy they may be, cannot give the Holy Spirit.

5. Ut enim ait Augustinus super eundem locum, exponens illud Apostoli verbum: Ab Apostolo praedicata est eis fides, in qua praedicatione adventum et praesentiam sancti Spiritus senserant, sicut illo tempore in novitate invitationis ad fidem etiam sensibilibus miraculis praesentia sancti Spiritus apparebat, ut in Actibus Apostolorum legitur.   Aperte hic ostendit, quomodo illis Spiritum sanctum Apostolus tribuerit, non utique ipsum mittendo in eos; sed praedicando eis fidem Christi, quam illis recipientibus, quod Spiritus sanctus in eis esset, aliquibus signis visibilibus monstrabatur. Non ergo homines, quantumcumque sancti, dare possunt Spiritum sanctum.

SENTENCES
Book 1, Distinction 17, Chapter 1

Liber 1, Distinctio 17, Caput 1

DISTINCTION 17, CHAPTER 1

Capitulum 1

1. Now let us proceed to assign the mission of the Holy Spirit, by which He is sent invisibly into the hearts of the faithful. For the Holy Spirit himself, who is God and the third person in the Trinity, as shown above, proceeds temporally from the Father and the Son and himself, that is, he is sent and given to the faithful. But what that mission is, whether it is a gift, or how it is done, must be considered.

1. Iam nunc accedamus ad assignandam missionem Spiritus sancti, qua invisibiliter mittitur in corda fidelium. Nam ipse Spiritus sanctus, qui Deus est ac tertia in Trinitate persona, ut supra ostensum est, a Patre et Filio ac se ipso temporaliter procedit, id est, mittitur ac donatur fidelibus. Sed quae sit ista missio sive donatio, vel quomodo fiat, considerandum est.

2. But in order that this may be taught more intelligibly and more fully understood, something very necessary for this must be prefaced. It has indeed been said above, and shown by sacred authorities, that the Holy Spirit is the love of the Father and the Son, by which they love each other and we. But to these we must add that the same Holy Spirit is the love or charity with which we love God and our neighbor. When this charity is such in us as to make us love God and our neighbor, then the Holy Spirit is said to be sent or given to us; and he who loves the very love with which he loves his neighbor loves God in him, because love itself is God ,. that is, the Holy Spirit.  

2. Hoc autem ut intelligibilius doceri ac plenius perspici valeat, praemittendum est quiddam ad hoc valde necessarium. Dictum quidem est supra, et sacris auctoritatibus ostensum, quod Spiritus sanctus amor est Patris et Filii, quo se invicem amant et nos. His autem addendum est, quod ipse idem Spiritus sanctus est amor sive caritas, qua nos diligimus Deum et proximum. Quae caritas, cum ita est in nobis, ut nos faciat diligere Deum ac proximum, tunc Spiritus sanctus dicitur mitti vel dari nobis; et qui diligit ipsam dilectionem, qua diligit proximum, in eo ipso Deum diligit, quia ipsa dilectio Deus est   id est Spiritus sanctus.

3. And lest in so great a matter we should be seen to influence something of our own, let us corroborate what has been said with the sacred authorities.

3. Ne autem in re tanta aliquid de nostro influere videamur, sacris auctoritatibus quod dictum est corroboremus.

4. Of this Augustine says in the 8th book of De Trinitate : He who loves his neighbor, it follows that he especially loves love itself; But God is love. . It follows, therefore, that he loves God above all.

4. De hoc Augustinus in VIII libro De Trinitate ait: Qui proximum diligit, consequens est, ut ipsam praecipue dilectionem diligat; Deus autem dilectio est   . Consequens ergo est, ut praecipue Deum diligat.  

5. Also in the same: God is love,. as John the Apostle says . So why do we go and run in the heights of the heavens and the depths of the earth, seeking him who is with us, if we want to be with him? Let no one say: I do not know what I love. Let him love his brother and let him love the same love. For he knows more the love with which he loves than the brother whom he loves. Behold, it is now possible to have a better-known God than a brother, clearly better-known, because more present, because more interior, because more informed. Embrace God's love and embrace God with love. It is love itself which unites all the good angels and all the servants of God in the bond of holiness. The more holy we are, the more empty we are of swelling pride, the more full we are of love.

5. Item in eodem: Deus dilectio est,   ut ait Ioannes Apostolus. Ut quid ergo imus et currimus in sublimia caelorum et ima terrarum, quaerentes eum qui est apud nos, si nos esse velimus apud eum?   Nemo dicat: non novi, quid diligam. Diligat fratrem et diligat eandem dilectionem. Magis enim novit dilectionem, qua diligit, quam fratrem, quem diligit. Ecce iam potest notiorem Deum habere quam fratrem, plane notiorem, quia praesentiorem, quia interiorem, quia certiorem. Amplectere dilectionem Deum et dilectione amplectere Deum. Ipsa est dilectio, quae omnes bonos Angelos et omnes Dei servos consociat vinculo sanctitatis. Quanto igitur sanctiores sumus, quanto a tumore superbia inaniores, tanto sumus dilectione pleniores: et quo nisi Deo plenus est, qui plenus est dilectione.  

6. With these words Augustine sufficiently shows that the very love by which we love God or our neighbor is God.

6. His verbis satis ostendit Augustinus, quod dilectio ipsa, qua diligimus Deum vel proximum, Deus est.

7. But still more openly in the same book he adds, saying: Let us pay attention to brotherly love as much as John the Apostle recommends . He who loves his brother, he says, abides in the light, and there is no stumbling block in him.. It is evident that he placed the perfection of justice in brotherly love. For he in whom there is no offense is certainly perfect. And yet it seems that he kept silent about the love of God, which he would never do unless he wanted to understand God in brotherly love. For in the same Epistle, a little later, he says very openly: Beloved, let us love one another, because love is from God: and everyone who loves has been born of God and has come to know God. He who does not love has not known God, because God is love.. This context makes it quite clear that the same brotherly love (for brotherly love is the love by which we love one another) is not only from God, but also God, to be preached by such authority, that is, John . When, therefore, we love our brother out of love, we love our brother out of God; nor is it possible that we should not especially love the same love with which we love our brother, since God is love.        

7. Sed adhuc apertius in eodem libro subdit dicens: Dilectionem fraternam quantum commendet Ioannes Apostolus, attendamus. Qui diligit, inquit, fratrem in lumine manet, et scandalum in eo non est.   Manifestum est, quod iustitiae perfectionem in fratris dilectione posuerit. Nam in quo scandalum non est, utique perfectus est. Et tamen videtur, dilectionem Dei tacuisse, quod nunquam faceret, nisi quia in ipsa fraterna dilectione vult intelligi Deum. Apertissime enim in eadem Epistola paulo post dicit ita: Dilectissimi, diligamus invicem, quia dilectio ex Deo est: et omnis qui diligit, ex Deo natus est et cognovit Deum. Qui non diligit non cognovit Deum, quia Deus dilectio est.   Ista contextio satis aperte declarat, eandem ipsam fraternam dilectionem (nam fraterna dilectio est qua diligimus invicem) non solum ex Deo, sed etiam Deum esse, tanta auctoritate, scilicet Ioannis, praedicari. Cum ergo de dilectione diligimus fratrem, de Deo diligimus fratrem; nec fieri potest, ut eandem dilectionem non praecipue diligamus, qua fratrem diligimus, quoniam Deus dilectio est.    

8. Again: He who does not love his brother is not in love; and he who is not in love is not in God, because God is love.

8. Item: Qui non diligit fratrem non est in dilectione; et qui non est in dilectione non est in Deo, quia Deus dilectio est. [l] [k]

9. Behold, he said most openly that brotherly love is God.

9. Ecce apertissime dixit, fraternam dilectionem Deum esse.

DISTINCTION 17, CHAPTER 2

Capitulum 2

1. But since brotherly love is God, there is neither the Father nor the Son, but only the Holy Spirit, who is properly called love in the Trinity or charity.

1. Cum autem fraterna dilectio sit Deus, nec Pater est, nec Filius est, sed tantum Spiritus sanctus, qui proprie dilectio in Trinitate vel caritas dicitur.

2. Whence Augustine in book 15. On the Trinity : If among the gifts of God there is nothing greater than charity, and there is no greater gift of God than the Holy Spirit, what is more consequential than that he himself is charity, which is said to be both God and from God? For thus John says : Love is from God;. and a little later: God is love.. Where he makes it clear that he said that he loved God, which he said 'from God.' God; therefore love is from God.  .      

2. Unde Augustinus in libro XV De Trinitate: Si in donis Dei nihil maius est caritate, et nullum est maius donum Dei quam Spiritus sanctus, quid consequentius est, quam ut ipse sit caritas, quae dicitur et Deus et ex Deo?   Ita enim ait Ioannes: Dilectio ex Deo est;   et paulo post: Deus dilectio est.   Ubi manifestat, eam se dixisse dilectionem Deum, quam dixit 'ex Deo.' Deus; ergo ex Deo est dilectio.  

3. Also in the same: John, wishing to speak more openly about this matter, says: In this we know, because we abide in him and he in us, because he has given us of his Spirit.. Therefore the Holy Spirit, of whom he gave us, causes us to abide in God, and he in us; but love does this; Therefore God himself is love; He is therefore signified when it is read: 'God is love' .    

3. Item in eodem: Ioannes volens de hac re apertius loqui inquit: In hoc cognovimus, quia in ipso manemus et ipse in nobis, quia de Spiritu suo dedit nobis.   Spiritus itaque sanctus, de quo dedit nobis, facit nos in Deo manere et ipsum in nobis; hoc autem facit dilectio; ipse est igitur Deus dilectio; ipse ergo significatur, ubi legitur: 'Deus dilectio est'.  

4. From these it appears that the Holy Spirit is charity.

4. Ex his apparet, quod Spiritus sanctus caritas est.

DISTINCTION 17, CHAPTER 3

Capitulum 3

1. But let no one perhaps say that it was said through the expression of the cause: God is charity,. that is, because charity is from God and is not God himself, as it is said: God is our patience and hope, not because he himself is these things, but because these things are from they are, Augustine countered, showing that this was not said by reason, as it was, in the 15th book of the Trinity , thus saying: which is a gift from God, just as it was said to God: You are my patience.. It is certainly not for this reason that it is said that the substance of God is our patience, but because it is from him to us. Hence elsewhere: My patience is from him.. For this sense is easily refuted by the very expression of the Scriptures. For it is like this: You are my patience,. such as: Lord my hope,. and my God my mercy. , and many similar things. But it was not said: Lord my love, or: Thou art my love, or: God my love; but thus it was said: God is charity,. just as it was said: God is spirit.. He who does not discern the understanding from the Lord, should not seek an explanation from us: for we cannot say anything more openly. Therefore God is charity                    

1. Sed ne forte aliquis dicat, illud dictum esse per expressionem causae: Deus caritas est,   eo scilicet quod caritas sit ex Deo et non sit ipse Deus, sicut dicitur: Deus nostra patientia et spes, non quod ipse sit ista, sed quia ista ex eo sunt, occurrit Augustinus ostendens, non hoc esse dictum per causam, sicut illa, in XV libro De Trinitate ita dicens: Non dicturi sumus, caritatem non propterea esse dictam Deum, quod ipsa caritas sit ulla substantia, quae Dei digna sit nomine, sed quod donum sit Dei, sicut dictum est Deo: Tu est patientia mea.   Non utique ideo dictum est quod Dei substantia est nostra patientia, sed quia ab ipso nobis est. Unde alibi: Ab ipso est patientia mea.   Hunc enim sensum facile refellit Scripturarum ipsa locutio. Tale enim est: Tu est patientia mea,   quale est: Domine spes mea,   et Deus meus misericordia mea   et multa similia. Non est autem dictum: Domine caritas mea, aut: Tu est caritas mea, aut: Deus caritas mea; sed ita dictum est: Deus caritas est,   sicut dictum est: Deus spiritus est.   Hoc qui non discernit intellectum a Domino, non expositionem a nobis quaerat: non enim apertius quidquam possumus dicere. Deus ergo caritas est    

2. From the aforesaid it is clear that the Holy Spirit is charity by which we love God and our neighbor; from which it is easier to show us how the Holy Spirit is sent or given to us.

2. Ex praedictis clarescit, quod Spiritus sanctus caritas est, qua diligimus Deum et proximum; unde facilius est nobis ostendere, quomodo Spiritus sanctus mittatur sive detur nobis.

DISTINCTION 17, CHAPTER 4

Capitulum 4

1. For then it is said to be sent or given to us, when it is so in us that it makes us love God and our neighbor, by which we remain in God and God in us.

1. Tunc enim mitti vel dari nobis dicitur, cum ita in nobis est, ut facit nos diligere Deum et proximum, per quod manemus in Deo et Deus in nobis.

2. Whence Augustine , intimating this mode of mission, says in the 15th book of the Trinity : God the Holy Spirit, who proceeds from God, when given to man, inflames him to love God and his neighbor, and he himself is love. For man has not. whence he loves God, except from God.. Behold how the Holy Spirit is given or sent to us, according as it is said to be given or a gift.  

2. Unde Augustinus hunc missionis modum insinuans, in XV libro De Trinitate ait: Deus Spiritus sanctus, qui procedit ex Deo, cum datus fuerit homini, accendit eum ad diligendum Deum et proximum, et ipse dilectio est. Non enim habet homo. unde Deum diligat, nisi ex Deo.   Ecce quomodo datur vel mittitur nobis Spiritus sanctus, secundum quod dicitur datum sive donum.

3. Augustine commends this gift , explaining more openly how it is given, in the same book: God's love, he says, has spread in our hearts, as the Apostle says , through the Holy Spirit who has been given to us.. There is nothing more excellent than this gift of God. It is the only thing that divides between the children of the kingdom and the children of perdition. Other gifts are also given by the Spirit, but without charity they avail nothing. Unless, then, the Holy Spirit is imparted to anyone so much as to make him a lover of God and of his neighbor, he is not transferred from the left to the right. Nor is the Holy Spirit properly called a gift except because of love, which he who does not have, even if he speaks with all tongues, and has prophecy and all knowledge and all faith, and distributes his substance and delivers his body to be burned, is of no avail to him.. How much good, then, is there, without which such good things lead no one to eternal life? But love or charity itself -- for both are the names of one thing -- leads to the kingdom. Love, then, which is from God and God, is properly the Holy Spirit, through whom God's love is diffused in our hearts. , through which the whole Trinity dwells in us. Accordingly, the Holy Spirit, since he is God, is also called the gift of God. What gift is properly to be understood but charity, which leads to God, and without which any other gift of God does not lead to God?. Behold, here is revealed what was said above, namely that charity is revealed, what was said above is revealed, namely that charity is the Holy Spirit and a more excellent gift, and how this gift, that is the Holy Spirit, is given to us, namely when it is thus imparted to someone, that is it is, it has such a being in someone as to make him a lover of God and of his neighbor. When he does this, then it is said to be given or sent to someone, and then he is properly said to have the Holy Spirit.        

3. Quod donum Augustinus commendat explanans apertius quomodo datur, in eodem libro: Dilectio, inquit, Dei diffusa est in cordibus nostris ut ait Apostolus, per Spiritum sanctum, qui datus est nobis.   Nullum est isto Dei dono excellentius. Solum est, quod dividit inter filios regni et filios perditionis. Dantur et alia per Spiritum munera, sed sine caritate nihil prosunt. Nisi ergo tantum impertiatur cuiquam Spiritus sanctus, ut eum Dei et proximi faciat amatorem, a sinistra non transfertur ad dexteram. Nec Spiritus sanctus proprie dicitur donum nisi propter dilectionem, quam qui non habuerit, etsi loquatur omnibus linguis, et habuerit prophetiam et omnem scientiam et omnem fidem, et distribuerit substantiam suam, et tradiderit corpus suum, ut ardeat nihil ei prodest.   Quantum ergo bonum est, sine quo ad aeternam vitam neminem tanta bona perducunt? Ipsa vero dilectio vel caritas -- nam unius rei nomen est utrumque -- perducit ad regnum. Dilectio igitur, quae ex Deo est et Deus, proprie Spiritus sanctus est, per quem diffunditur in cordibus nostris   Deus caritas, per quam nos tota inhabitat Trinitas. Quocirca rectissime Spiritus sanctus, cum sit Deus, vocatur etiam donum Dei. Quod donum proprie quid nisi caritas intelligendum est, quae perducit ad Deum, et sine qua quodlibet aliud Dei donum non perducit ad Deum?   Ecce hic aperitur, quod supra dictum erat, scilicet quod caritas sit aperitur, quod supra dictum erat, scilicet quod caritas sit Spiritus sanctus et donum excellentius, et quomodo hoc donum, id est Spiritus sanctus, detur nobis, scilicet cum ita impertitur alicui, id est, ita habet esse in aliquo, ut eum faciat Dei et proximi amatorem. Quod cum facit, tunc dari dicitur sive mitti alicui, et tunc ille dicitur proprie habere Spiritum sanctum.

DISTINCTION 17, CHAPTER 5

Capitulum 5

1. Here it is asked, if the charity is the Holy Spirit, when it increases and decreases in man and is held more and less at different times, whether it is to be granted that the Holy Spirit increases or decreases in man, and is held more or less.

1. Hic quaeritur, si caritas Spiritus sanctus est, cum ipsa augeatur et minuatur in homine et magis et minus per diversa tempora habeatur, utrum concedendum sit, quod Spiritus sanctus augeatur vel minuatur in homine, et magis vel minus habeatur.

2. For if it increases in man and is given and held more or less, it seems to be changeable; But God is absolutely unchangeable. It appears, then, that either the Holy Spirit is not charity, or that charity is not increased or diminished in man.

2. Si enim in homine augetur et magis vel minus datur et habetur, mutabilis esse videtur; Deus autem omnino immutabilis est. Videtur ergo, quod vel Spiritus sanctus non sit caritas, vel caritas non augeatur vel minuatur in homine.

3. Again, charity is given both to those who do not have, that they may have, and to those who have, that they may have more fully. If, then, the Holy Spirit is charity, and is given to those who do not have, that they may have, and to those who have, that they may have more fully.

3. Item, caritas et non habenti datur, ut habeat, et habenti ut plenius habeat. Si ergo Spiritus sanctus caritas est, et non habenti datur, ut habeat, et habenti, ut plenius habeat.

4. But how is it given to him who has not, when he himself, as God, is everywhere and in all creatures? And how is it more fully given or held without changing itself?

4. Sed quomodo datur non habenti, cum ipse, ut Deus, sit ubique et in omnibus creaturis totus? Et quomodo plenius datur vel habetur sine sui mutatione?

5. To these we answer thus, saying that the Holy Spirit, or charity, is completely unchangeable, and does not increase or decrease in itself, nor does it receive more or less in itself, but in man, or rather man, it increases and decreases, and more or less is given or held; as God is said to be magnified and exalted in us, who, however, is neither magnified nor exalted in himself.

5. His ita respondemus dicentes, quod Spiritus sanctus sive caritas penitus immutabilis est, nec in se augetur vel minuitur, nec in se recipit magis vel minus, sed in homine vel potius homini augetur et minuitur, et magis vel minus datur vel habetur; sicut Deus dicitur magnificari et exaltari in nobis, qui tamen in se nec magnificatur nec exaltatur.

6. Hence the Prophet: A man will come to a high heart, and God will be exalted.. On which passage the authority says: God is not magnified in himself, but in the heart of man.. Thus, then, the Holy Spirit is given to man, and when given, it is given more, it is increased, and it is held more and less, and yet it exists unchangeable.    

6. Unde Propheta: Accedet homo ad cor altum, et exaltabitur Deus.   Super quem locum ait auctoritas: Deus non in se, sed in corde hominis grandescit.   Sic igitur Spiritus sanctus homini datur, et datus amplius datur, id eset augetur, et magis ac minus habetur, et tamen immutabilis existit.

7. And although he is everywhere and in every creature, there are still many who do not have him. For not all have the Holy Spirit in whom it is; otherwise even irrational creatures would have the Holy Spirit, which the piety of faith does not admit.

7. Cumque ubique sit et in omni creatura totus, sunt tamen multi, qui eum non habent. Non enim omnes Spiritum sanctum habent, in quibus est; alioquin et irrationabiles creaturae haberent Spiritum sanctum, quod fidei pietas non admittit.

8. Now that what we have said may be more certain, we confirm it by authority.

8. Ut autem certius fiat quod diximus, auctoritate firmamus.

9. That the Holy Spirit is perceived more and less, and is increased in man, and is given to those who do not have, and to those who have, to have more, Augustine shows in Super John , saying: Without the Holy Spirit it is clear that we do not love Christ and cannot keep his commandments, and that we can and to act so much less, the less we perceive it; indeed so much more, the more we perceive him. And therefore it is promised not only to those who do not have, but also to those who have, that it will not fail: to those who do not have, indeed, that they may have, but to those who have, that they may have more. For if from one man he had less and from another man more, Saint Elisha would not have said to Saint Elijah : The spirit that is in you, let it be twice as much in me.    

9. Quod Spiritus sanctus magis ac minus percipiatur et homini augeatur et non habenti detur, et habenti, ut plus habeatur, Augustinus ostendit Super Ioannem dicens: Sine Spiritu sancto constat Christum nos non diligere, et eius mandata servare non posse, et id nos posse atque agere tanto minus, quanto illum percipimus minus; tanto vero amplius, quanto illum percipimus amplius. Ideoque non solum non habenti, verum etiam habenti non incassum promittitur: non habenti quidem, ut habeatur, habenti autem, ut amplius habeatur. Nam si ab alio minus et ab alio amplius non haberetur, sanctus Eliseus sancto Eliae non diceret: Spiritus qui est in te, duplo sit in me    

10. In the book of Kings thus: Elijah said to Elisha: Ask what you want, and I will do it for you, before I take it from you. And Elisha said: I beseech you, that your spirit may become double in me.. This is explained in the same place as follows: Elias excelled in his prophetic spirit and in the working of miracles. He therefore asked that the twin grace which Elisha knew flourish in the Master be given to him. From this it is clear that he did not demand that he be a disciple above the Master.    

10. In libro Regum sic: Elias dixit ad Eliseum: Postual quod vis, et faciam tibi, antequam tollar a te. Dixitque Eliseus: Obsecro, ut fiat spiritus tuus duplex in me.   Quod ibidem sic exponitur: Elias spiritu prophetali et operatione miraculorum excellenter pollebat. Geminam ergo gratiam, quam Eliseus in Magistro vigere cognoscebat, sibi tribui rogavit. Unde patet, quod non esse discipulus super Magistrum postulavit.  

11. But to Christ, who is the Son of God, the Spirit was not given by measure.. For not without the grace of the Holy Spirit is the Mediator of God and men, the man Christ;. For the fact that the only-begotten Son is equal to the Father is not of grace, but of nature. Now that man is assumed into the unity of the person of the Only Begotten, is of grace, not of nature. But the rest is given to measure, and given is added to, until to each one, according to the way of his perfection, his proper measure is completed      

11. Christo autem, qui est Dei Filius, non ad mensuram datus est Spiritus.   Neque enim sine gratia Spiritus sancti est Mediator Dei et hominum, homo Christus;   quod enim est unigenitus Filius aequalis Patri, non est gratiae, sed naturae; quod autem in unitatem personae Unigeniti assumtus est homo, gratiae est, non naturae. Ceteris autem ad mensuram datur et datus additur, donec unicuique pro modo suae perfectionis propria mensura compleatur  

12. Behold, you have expressed that the Holy Spirit is given or received more and less, and that given to man is increased, and is given to those who have and those who do not have, because the Holy Spirit is charity, which is given to those who do not have, and increases and prospers in those who have. Indeed, to speak more truly and more properly, a man sometimes makes progress and falls short in it; and then it itself is said to advance, which, however, neither advances nor fails in itself, because it is God.

12. Ecce expressum habes, quod Spiritus sanctus magis et minus datur vel accipitur, et homini datus augetur, et habenti et non habenti datur, quia Spiritus sanctus est caritas, quae non habenti datur, et in habente augetur et proficit. Immo, ut verius et magis proprie loquar, homo in ea proficit et deficit aliquando; et tunc ipsa dicitur proficere, quae tamen nec proficit nec deficit in se, quia Deus est.

13. Whence Augustine says in his homily 9. On the Epistle of John : Each one proves himself by how much charity he has advanced in him, or rather by how much he himself has advanced in charity. For if charity is God, it neither advances nor fails. Thus it is said that charity prospers in you, because you prosper in it.  

13. Unde Augustinus in homilia IX Super Epistolam Ioannis ait: Probet se quisque, quantum in illo profecerit caritas, vel potius quantum ipse in caritate profecerit. Nam si caritas Deus est, nec proficit, nec deficit. Sic ergo dicitur proficere in te caritas, quia tu in ea proficis.  

14. Behold how it is to be understood, when it is said that the Holy Spirit is increased to us, because we progress in him; and so on.

14. Ecce quomodo intelligendum sit, cum dicitur Spiritus sanctus augeri nobis, quia nos in eo scilicet proficimus; sic et alia huiusmodi.

DISTINCTION 17, CHAPTER 6

Capitulum 2

1. It was said above that the Holy Spirit is the charity of the Father and the Son, by which they love each other and us, and he is the same charity which spreads in our hearts to love God and our neighbor. All Catholics agree to the second of these, namely, that the Holy Spirit is the charity of the Father and the Son; but that charity, by which we love God and our neighbor, is the same, is denied by most. For they say: If the Holy Spirit is the love of the Father and the Son and ours, then it is the same love with which God loves us, and with which we love him.

1. Supra dictum est, quod Spiritus sanctus caritas est Patris et Filii, qua se invicem diligunt et nos, et ipse idem est caritas, quae diffunditur in cordibus nostris ad diligendum Deum et proximum. Horum alterum omnes catholici concedunt, scilicet quod Spiritus sanctus sit caritas Patris et Filii; quod autem ipse idem sit caritas, qua diligimus Deum et proximum, a plerisque negatur. Dicunt enim: Si Spiritus sanctus caritas est Patris et Filii et nostra, eadem ergo caritas est, qua Deus diligit nos, et qua nos diligimus eum.

2. Now the authorities of the Saints seem to deny this. For Augustine says in his book De spiritu et litera . Where does love come from, if not where faith itself comes from, that is, from the Holy Spirit? For it would not be in us unless it were diffused in our hearts by the Spirit.. But the love of God is said to be diffused in our hearts, not by which he loves us, but by which he makes us his lovers. As the justice of God is called, by which we are made righteous by his office; and the Lord's salvation, by which he saves us; and the faith of Christ, by which he makes us faithful.. These words seem to indicate a distinction between the love with which God loves and the love with which we love ourselves. And just as our righteousness is called God's, not because he is righteous, but because it makes us righteous, so are faith and salvation. Thus it seems that the so-called charity of God, which is in us, is not because he himself loves it, but because he causes us to love it.    

2. Hoc autem Sanctorum auctoritates negare videntur. Dicit enim Augustinus in libro De spiritu et littera. Unde est dilectio, nisi unde et ipsa fides, id est a Spiritu sancto? Non enim esset in nobis, nisi diffunderetur in cordibus per Spiritum.   Caritas autem Dei dicta est diffundi in cordibus nostris, non qua nos ipse diligit, sed qua nos facit dilectores suos. Sicut iustitia Dei dicitur, qua nos iusti eius munere efficimur; et Domini salus, qua nos salvat; et fides Christi, qua nos fideles facit.   His verbis videtur monstrari distinctio inter caritate, qua Deus diligit, et qua nos diligimus. Et sicut iustitia nostra dicitur Dei, non quod ipse sit ea iustus, sed quia ea nos iustos facit, similiter et fides et salus; sic videtur dicta caritas Dei, quae est in nobis, non quod ipse ea diligat, sed quia ea nos diligere facit.

3. Augustine also says the same thing about this in book XV De Trinity : When John mentioned the love of God, not with which he loved us, but with which he himself loved us, and sent his Son to be the propitiation for our sins,. etc. Behold, here too it seems manifestly to divide the love with which we love God, from that with which he loves us. If, then, they say, the Holy Spirit is the love by which God loves, and by which we love ourselves, the love is twofold, nay, it is two different things, which is absurd and far from the truth. Therefore, it is not the love with which we love, but with which God only loves us.    

3. De hoc etiam idem Augustinus in libro XV De Trinitate ait: Cum Ioannes commemorasset Dei dilectionem, non qua nos eum, sed qua nos ipse dilexit, et misit Filium suum litatorem pro peccatis nostris   etc. Ecce et hic videtur manifeste dividere dilectionem, qua nos diligimus Deum, ab ea, qua ipse diligit nos. Si ergo, inquiunt, Spiritus sanctus dilectio est, qua Deus diligit, et qua nos diligimus, dilectio est duplex, immo duo diversa est, quod absurdum et a veritate longe est. Non est ergo dilectio, qua diligimus, sed qua Deus tantum diligit nos.  

4. To these we answer the determining words of the aforesaid authorities in this way: God's love is said to be diffused in our hearts, not by which he loves us, but by which he causes us to love, etc. In these words, the charity with which God loves is not shown to be divided or divided from that with which we love ourselves, but rather, since it is one and the same charity and is called the charity of God itself, it is shown in Scripture that it is called the charity of God for different reasons and reasons. For it is called the love of God, either because God loves us, or because he makes us his lovers.

4. His respondemus praedictarum auctoritatum verba determinantes hoc modo: Caritas Dei dicta est diffundi in cordibus nostris, non qua ipse diligit nos, sed qua nos diligere facit etc. His verbis non dividitur nec divisa ostenditur caritas, qua Deus diligit, ab ea, qua nos diligimus, sed potius, cum sit una et eadem caritas et dicatur ipsa Dei caritas, diversis de causis et rationibus Dei caritas appellari in Scriptura ostenditur. Dicitur enim Dei caritas, vel quia ea Deus diligit nos, vel quia nos ea sui dilectores facit.

5. Therefore, when the apostle says that the love of God is diffused in our hearts,. it is not the love of God with which he loves us, but with which he causes us to love; that is, the love of God is not called there, because God loves us, but because he makes us his lovers. And that it could be called the charity of God by that reason, because it causes us to love it, is shown by a similar kind of expression; as it is called the justice of God, by which he justifies us, and the salvation of the Lord, by which he saves us, and the faith of Christ, by which he makes us faithful.  

5. Cum ergo ab Apostolo dicitur caritas Dei diffundi in cordibus nostris,   non est dicta caritas Dei, qua diligit nos, sed qua facit nos diligere; id est, non ibi appellatur caritas Dei, eo quod Deus nos ea diligit, sed eo quod nos ea sui dilectores facit. Et quod ea ratione posset dici caritas Dei, quia nos ea diligere facit, ex simili genere locutionis ostenditur; sicut dicitur iustitia Dei, qua nos iustificat, et Domini salus, qua nos salvat, et fides Christi, qua nos fideles facit.

6. Similarly, we explain another authority, where he says, God's love is remembered, not by which we love him, but by which he loved us, as if he were saying, he mentions the love of God, not because we love God, but because he loves us.

6. Similiter et aliam exponimus auctoritatem, ubi ait, dilectionem Dei commemorari, non qua nos eum, sed qua ipse dilexit nos, ac si diceret, commemorat dilectionem Dei, non secundum quod ea nos diligimus Deum, sed secundum quod ipse ea diligit nos.

7. But there is another thing, they say, which is more pressing. For Augustine said above that love comes from the Holy Spirit, from whom faith comes. As then faith is not the Holy Spirit, from whom it is, so neither is charity. For how is the charity of the Holy Spirit, if it is from him? For if it is from Him, and He is, then the Holy Spirit is from Himself.

7. Sed aliud est, inquiunt, quod magis urget. Dixit enim Augustinus supra, quod dilectio est a Spiritu sancto, a quo fides. Sicut ergo fides non est Spiritus sanctus, a quo est, ita nec caritas. Quomodo enim caritas Spiritus sanctus est, si ab ipso est? Nam si ab ipso est, et ipse est, ergo Spiritus sanctus a se ipso est.

8. To which we say: The Holy Spirit is indeed not of himself, but nevertheless he is given to us by himself, as was said above. For the Holy Spirit gives himself to us. And from this sense it has been said that charity is from him in us, and yet it is the Holy Spirit itself. But faith is from the Holy Spirit, and it is not the Holy Spirit, because it is a gift or given only, not God giving.

8. Ad quod dicimus: Spiritus sanctus quidem a se ipso non est, sed tamen et a se ipso datur nobis, ut supra dictum est. Dat enim se ipsum nobis Spiritus sanctus. Et ex hoc sensu dictum est, quod caritas ab ipso est in nobis, et tamen ipsa Spiritus sanctus est. Fides autem est a Spiritu sancto, et non est Spiritus sanctus, quia donum vel datum solummodo est, non Deus dans.

9. They also introduce other reasons to show the same thing, namely, that charity is not the Holy Spirit, because charity is an affection of the mind and an emotion of the soul; But the Holy Spirit is not an affection of the soul or an emotion of the mind, because the Holy Spirit is unchangeable and uncreated; therefore it is not charity.

9. Alias quoque inducunt rationes ad idem ostendendum, scilicet quod caritas non sit Spiritus sanctus, quia caritas affectio mentis est et motus animi; Spiritus sanctus vero non est affectio animi vel motus mentis, quia Spiritus sanctus immutabilis est et increatus; non est ergo caritas.

10. But the authorities confirm that charity is an affection of the soul and an emotion of the mind. For Augustine says in the 3rd book De doctrina christiana : I call charity the movement of the soul to enjoy God for himself and for himself and for the neighbor for God's sake. .  

10. Quod autem caritas sit affectio animi et motus mentis, auctoritatibus confirmant. Dicit enim Augustinus in III libro De doctrina christiana : Caritatem voco motum animi ad fruendum Deo propter ipsum et se ac proximo propter Deum   .

11. The same in the book De morals of the Catholic Church , dealing with that word of the Apostle : Neither death nor life shall be able to separate us from the love of God: the love of God, he says, is here called a virtue, which is the most upright affection of our soul, which unites us to God, by which we love him .. Behold, it is expressed in these words that charity is an affection and an emotion of the soul, and by this it does not appear to be the Holy Spirit.  .  

11. Idem in libro De moribus Ecclesiae catholicae, tractans illud verbum Apostoli: Nec mors nec vita poterit nos separare a caritate Dei:   Caritas Dei, inquit, hic dicta est virtus, quae animi nostri rectissima affectio est, quae coniungit nos Deo, qua eum diligimus.   Ecce his verbis exprimitur, quod caritas est affectio et motus animi, ac per hoc non videtur esse Spiritus sanctus.

12. To what we say, this is said to be so, just as it is said that God is our hope and our patience,. because he makes us hope and suffer; thus charity is said to be a movement or affection of the soul, because by it the soul is moved and affected to love God. But do not be surprised if charity, since it is the Holy Spirit, is called a movement of the mind, since even in the book of Wisdom it is said of the Spirit of Wisdom, which reaches from end to end,. which is a moving act, certain, undefiled. This is not said because Wisdom is something mobile or some act, but because by its own immobility it reaches all things, not by local motion, but so that it is always everywhere, and is never kept enclosed. Thus charity is called a movement of the soul, not because it is itself a movement or an affection or a virtue of the soul, but because through it, as if it were a virtue, the mind is affected and moved.    

12. Ad quod dicimus, hoc ita dictum esse, sicut dicitur Deus esse spes nostra, et patientia nostra,   quia facit nos sperare et pati; ita caritas dicitur esse motus sive affectio animi, quia per eam movetur et afficitur animus ad diligendum Deum. Non autem mireris, si caritas, cum sit Spiritus sanctus, dicatur motus mentis, cum etiam in libro Sapientiae dicatur de Spiritu Sapientiae, quae attingit a fine usque ad finem,   qui est actus mobilis, certus, incoinquinatus. Quod non ideo dicitur, quod Sapientia sit mobile aliquid vel actus aliquis, sed quia sui immobilitate omnia attingit non locali motu, sed ut ubique semper sit, et nusquam inclusa teneatur. Sic ergo caritas dicitur motus animi, non quod ipsa sit motus vel affectio vel virtus animi, sed quia per eam, quasi esset virtus, afficitur mens et movetur.

13. But if charity is the Holy Spirit, who works in each individual as he wills,. when through him the mind of man is affected and moved to believe or to hope and the like, as well as to love; Why is it not so called charity, the emotion or affection of the mind for believing or hoping, as for loving?  

13. Sed si caritas Spiritus sanctus est, qui operatur in singulis, prout vult,   cum per eum mens hominis afficiatur et moveatur ad credendum vel sperandum et huiusmodi, sicut ad diligendum; quare non sic dicitur caritas motus vel affectio mentis ad credendum vel sperandum, sicut ad diligendum?

14. To which it may of course be said, that other acts and movements of the virtues are worked by charity, that is, the Holy Spirit, by means of the mediating virtues, whose acts they are, since the act of faith, that is to believe, means faith, and the act of hope, that is, to hope, means hope; for by faith and hope the aforesaid act works. But the act of loving works by itself only without the medium of any virtue, that is to love; therefore this act works differently than other acts of the virtues. And therefore the Scripture speaks differently of this and of others, which gives this specially to charity; Therefore charity is the spring of the Holy Spirit.

14. Ad quod sane dici potest, quia alios actus atque motus virtutum operatur caritas, id est Spiritus sanctus, mediantibus virtutibus, quarum actus sunt, utpote actum fidei, id est credere fide media, et actum spei, id est sperare media spe; per fidem enim et spem praedictos operatur actus. Diligendi vero actum per se tantum sine alicuius virtutis medio operatur, id est diligere; aliter ergo hunc actum operatur quam alios virtutum actus. Ideoque differenter de hoc et de aliis loquitur Scriptura, quae istum specialiter caritati tribuit; est ergo caritas ver Spiritus sanctus.

15. Wherefore Augustine , treating of the preceding word of the Apostle , says in the same book that charity is good, than which nothing is better, and by this means that he is God himself, saying: If nothing separates us from his love, what is not only better, but also more certain Can this be good?. Behold, he says, because there is nothing better than love. Charity, therefore, is the Holy Spirit, who is God and is a gift of God, or given, who distributes gifts to each believer, and is not himself divided, but given undivided to each.  

15. Unde Augustinus, praemissum Apostoli verbum tractans, in eodem libro caritatem dicit esse bonum, quo nil melius est, et per hoc ipsam esse Deum significat, dicens: Si nulla res ab eius caritate nos separat, quid esse non solum melius, sed etiam certius hoc bono potest?   Ecce dicit, quia caritate nihil est melius. Caritas ergo Spiritus sanctus est, qui est Deus et donum Dei sive datum, qui dividit singulis fidelibus dona, nec ipse dividitur, sed indivisus singulis datur.

16. Whence Augustine , when John says that the Spirit is not to be given according to the measure of Christ,. says: But the rest is divided, not indeed the Spirit himself, but his gifts.    

16. Unde Augustinus, ubi Ioannes dicit, non ad mensuram Christo dari Spiritum,   ait: Ceteris vero dividitur, non quidem ipse Spiritus, sed dona eius.