Chapter VII.

The Holy Spirit is not a creature, seeing that He is infinite, and was shed upon the apostles dispersed through all countries, and moreover sanctifies the Angels also, to whom He makes us equal. Mary was full of the same likewise, so too, Christ the Lord, and so far all things high and low. And all benediction has its origin from His operation, as was signified in the moving of the water at Bethesda.

81. Since then, every creature is confined within certain limits of its own nature, and inasmuch as those invisible operations, which cannot be circumscribed by place and bounds, yet are closed in by the property of their own substance; how can any one dare to call the Holy Spirit a creature, Who has not a limited and circumscribed power? because He is always in all things and everywhere, which assuredly is the property of Divinity and Lordship, for: “The earth is the Lord’s and the fulness thereof.”108    Ps. xxiv. [xxiii.] 1.

81. And so, when the Lord appointed His servants the apostles, that we might recognize that the creature was one thing and the grace of the Spirit another, He appointed them to different places, because all could not be everywhere at once. But He gave the Holy Spirit to all, to shed upon the apostles though separated the gift of indivisible grace. The persons, then, were different, but the accomplishment of the working was in all one, because the Holy Spirit is one of Whom it is said: “Ye shall receive power, even the Holy Spirit coming upon you, and ye shall be witnesses to Me in Jerusalem and in all Judea and Samaria, and unto the ends of the earth.”109    Acts i. 8.

82. The Holy Spirit, then, is uncircumscribed and infinite, Who infused Himself into the minds of the disciples throughout the separate divisions of distant regions, and the remote bounds of the whole world, Whom nothing is able to escape or to deceive. And therefore holy David says: “Whither shall I go from Thy Spirit, or whither shall I flee from Thy face.”110    Ps. cxxxix. [cxxviii.] 7. Of what Angel does the Scripture say this? of what Dominion? of what Power? of what Angel do we find the power diffused over many? For Angels were sent to few, but the Holy Spirit was poured upon whole peoples. Who, then, can doubt that that is divine which is shed upon many at once and is not seen; but that that is corporeal which is seen and held by individuals?

83. But in like manner as the Spirit sanctifying the apostles is not a partaker of human nature; so, too, He sanctifying Angels, Dominions, and Powers, has no partnership with creatures. But if any think that the holiness of the Angels is not spiritual, but some other kind of grace belonging to the property of their nature, they will forsooth judge Angels to be inferior to men. For since themselves also confess that they would not dare to compare Angels to the Holy Spirit, and they cannot deny that the Holy Spirit is shed upon men; but the sanctification of the Spirit is a divine gift and favour, men who possess a better kind of sanctification will certainly be found to be preferred to the Angels. But since Angels come down to men to assist them, it must be understood that the nature of Angels is higher as it receives more of the grace of the Spirit, and that the favour awarded to us and to them comes from the same author.

84. But how great is that grace which makes even the lower nature of the lot of men equal to the gifts received by Angels, as the Lord Himself promised, saying: “Ye shall be as the Angels in heaven.” Nor is it difficult, for He Who made those Angels in the Spirit will by the same grace make men also equal to the Angels.

85. But of what creature can it be said that it fills all things, as is written of the Holy Spirit: “I will pour My Spirit upon all flesh.”111    Joel ii. 28. This cannot be said of an Angel. Lastly, Gabriel himself, when sent to Mary, said: “Hail, full of grace,”112    S. Luke i. 28. plainly declaring the grace of the Spirit which was in her, because the Holy Spirit had come upon her, and she was about to have her womb full of grace with the heavenly Word.

86. For it is of the Lord to fill all things, Who says: “I fill heaven and earth.”113    Jer. xxiii. 24. If, then, it is the Lord Who fills heaven and earth, Who can judge the Holy Spirit to be without a share in the dominion and divine power, seeing that He has filled the world, and what is beyond the whole world, filled Jesus the Redeemer of the whole world? For it is written: “But Jesus, full of the Holy Spirit, departed from Jordan.”114    S. Luke iv. 1. Who, then, except one who possessed the same fulness could fill Him Who fills all things?

87. But lest they should object that this was said according to the flesh, though He alone from Whose flesh went forth virtue to heal all, was more than all; yet, as the Lord fills all things, so, too, we read of the Spirit: “For the Spirit of the Lord filled the whole world.”115    Wisd. i. 7. And you find it said of all who had consorted with the Apostles that, “filled with the Holy Spirit they spoke the word of God with boldness.”116    Acts iv. 31. You see that the Spirit gives both fulness and boldness, Whose operation the archangel announces to Mary, saying: “The Holy Spirit shall come on thee.”117    S. Luke i. 35.

88. You read, too, in the Gospel that the Angel descended at the appointed time into the pool and troubled the water, and he who first went down into the pool was made whole.118    S. John v. 4. What did the Angel declare in this type but the descent of the Holy Spirit, which was to come to pass in our day, and should consecrate the waters when invoked by the prayers of the priest? That Angel, then, was a herald of the Holy Spirit, inasmuch as by means of the grace of the Spirit medicine was to be applied to our infirmities of soul and mind. The Spirit, then, has the same ministers as God the Father and Christ. He fills all things, possesses all things, works all and in all in the same manner as God the Father and the Son work.

89. What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: “I will put My Spirit upon thy seed and My blessings upon thy children.”119    Isa. xliv. 3. For no blessing can be full except through the inspiration of the Holy Spirit. Wherefore, too, the Apostle found nothing better to wish us than this, as He himself said: “We cease not to pray and make request for you that ye may be filled with the knowledge of His will, in all wisdom and spiritual understanding walking worthily of God.”120    Col. i. 9. He taught, then, that this was the will of God, that rather by walking in good works and words and affections, we should be filled with the will of God, Who puts His Holy Spirit in our hearts. Therefore if he who has the Holy Spirit is filled with the will of God, there is certainly no difference of will between the Father and the Son.

617 CAPUT VII.

Spiritum sanctum creaturam non esse, cum sit incircumscriptus, et apostolis per omnes regiones dispersis infusus, quin etiam angelos ipsos, quibus aequales nos reddit, sanctificet. Eodem Mariam repletam esse, nec non etiam Christum Dominum, atque adeo superiora et inferiora omnia: de cujus operatione, quae per piscinae commotionem designabatur, ortum ducit omnis benedictio.

0723D 81. Cum igitur omnis creatura certis naturae suae sit circumscripta limitibus; si quidem et illa invisibilia opera, quae non queunt locis et finibus comprehendi, substantiae suae tamen proprietate clauduntur: quomodo quis audeat creaturam appellare Spiritum sanctum, qui non habet circumscriptam determinatamque virtutem; quia et in omnibus et ubique semper est, quod utique divinitatis et dominationis 0724A est proprium: Domini enim est terra, et plenitudo ejus (Psal. XXIII, 1)?

81*. Et ideo cum Dominus servulos suos apostolos destinaret, ut agnosceremus aliud creaturam esse, aliud gratiam spiritalem, alios alio destinabat; quia omnes simul ubique esse non poterant. Dedit autem omnibus Spiritum sanctum, qui licet separatis apostolis inseparabilis gratiae munus infunderet. Erant igitur diversae personae, sed unus in omnibus operationis effectus; quia unus est Spiritus sanctus, de quo ait: Accipietis virtutem venientem, Spiritum sanctum in vos; et eritis mihi testes in Hierusalem et in omni Judaea et Samaria usque in fines terrae (Act. I, 8).

82. Incircumscriptus igitur et infinitus Spiritus sanctus, qui se discipulorum sensibus per separatarum 0724B divortia discreta regionum, remotosque fines totius orbis infudit, quem nihil potest praeterire vel fallere. Et ideo sanctus David ait: Quo ibo a Spiritu tuo, aut quo a facie tua fugiam (Psal. CXXXVIII, 7)? De quo Angelo Scriptura hoc dicit? de qua Dominatione? de qua Potestate? Cujus inveniemus Angeli virtutem per plurimos esse diffusam? Angeli enim ad paucos mittebantur, Spiritus autem sanctus populis infundebatur. Quis igitur dubitet quin divinum sit, quod infunditur simul pluribus, nec videtur: corporeum autem, quod et videtur a singulis, et tenetur?

83. Sed quemadmodum sanctificans apostolos Spiritus, non est humanae consors naturae; ita etiam sanctificans Angelos, Dominationes et Potestates, non habet consortium creaturae. Si qui autem putant 0724C non esse spiritalem in angelis sanctitatem, sed aliam quamdam gratiam suae proprietate naturae, hi inferiores profecto angelos hominibus judicabunt. Cum enim et ipsi fateantur quod Spiritui sancto angelos conferre non audeant, nec possint negare quod hominibus infundatur Spiritus sanctus: sanctificatio autem Spiritus donum munusque divinum sit; invenientur utique homines qui meliorem sanctificationem habent, angelis praeferendi. 618 Sed cum angeli hominibus in adjumentum descendant (Hebr. I, 14), intelligendum est quod creatura quidem superior angelorum sit, quae plus recipit gratiae spiritalis; ejusdem tamen et erga nos et illos munus auctoris sit.

84. Quanta autem gratia, quae praemiis angelorum 0724D etiam inferiorem creaturam humanae conditionis exaequet, sicut Dominus ipse promisit dicens: Eritis sicut angeli in coelo (Matth. XXII, 30)? Nec difficile; qui enim illos angelos fecit in Spiritu, homines quoque per eamdem gratiam similes faciet angelorum (Psal. CIII, 4).

85. De qua autem creatura dici potest quia repleverit universa, quod scriptum est de Spiritu sancto: Effundam de Spiritu meo super omnem carnem0725A (Joel II, 28)? Non hoc de angelo dici potest. Denique Gabriel ipse missus ad Mariam: Ave, inquit, gratia plena; spiritalem utique in ea declarans gratiam, quod in eam Spiritus sanctus supervenisset, et plenum gratiae uterum Verbo esset habitura coelesti.

86. Domini enim est omnia complere, qui dicit: Ego coelum et terram compleo (Jerem. XXIII, 24). Si ergo Dominus est, qui coelum complet et terram; quis potest Spiritum sanctum judicare dominationis, et divinae potestatis exsortem, qui replevit orbem, et quod ultra totum orbem est, replevit Jesum mundi totius redemptorem? Scriptum est enim: Jesus autem plenus Spiritu sancto, regressus est ab Jordane (Luc. IV, 1). Quis igitur alius nisi qui ejusdem esset plenitudinis, complentem omnia posset implere?

0725B 87. Sed ne hoc secundum carnem dictum objiciant; quamquam plus unus ille, quam omnes: de cujus carne exibat virtus, quae sanaret omnes: tamen sicut Dominus complet omnia, ita etiam et de Spiritu lectum est: Quoniam Spiritus Domini replevit orbem terrarum (Sap. I, 7). Habes etiam de omnibus qui convenerant cum apostolis dictum quia, repleti sancto Spiritu, loquebantur verbum Dei cum fiducia (Act. IV, 31). Vides quia et plenitudinem et fiduciam dat Spiritus sanctus; cujus operationem archangelus nuntiat Mariae, dicens: Spiritus sanctus superveniet in te (Luc. I, 35).

88. Habes etiam in Evangelio quia angelus secundum tempus descendebat in natatoriam, et movebatur aqua: et qui prior descendisset in natatoriam, 0725C sanus fiebat (Joan. V, 4). Quid in hoc typo angelus, nisi descensionem sancti Spiritus nuntiabat, quae nostris futura temporibus, aquas sacerdotalibus invocata precibus consecraret? Ille ergo angelus sancti Spiritus erat nuntius, eo quod per gratiam spiritualem medicina nostris esset animi ac mentis languoribus deferenda. Eosdem ergo et Spiritus habet, quos Deus Pater et Christus ministros. Sic omnia replete, sic omnia possidet, sic omnia operatur et in omnibus, quemadmodum et Deus Pater operatur et Filius.

89. Quid igitur sancti Spiritus operatione divinius, cum etiam benedictionum suarum praesulem Spiritum Deus ipse testetur dicens: 619 Ponam Spiritum meum super semen tuum, et benedictiones meas super filios tuos (Esai. XLIV, 3)? Nulla enim potest esse plena 0725D benedictio, nisi per infusionem Spiritus sancti. Unde et apostolus nihil melius hoc nobis quod optaret invenit, sicut ipse dixit: Non deficimus pro vobis orantes et obsecrantes, ut repleamini cognitione voluntatis ejus in omni sapientia et intellectu spiritali, ambulantes digne Deo (Coloss. I, 9). Hanc igitur Dei esse docuit voluntatem, ut magis in bonis operibus et sermonibus et sensibus ambulantes repleamur voluntate Dei, qui ponit in cordibus nostris Spiritum sanctum. 0726A Ergo si is qui habet Spiritum sanctum, Dei repletus est voluntate; utique inter Patrem et Spiritum nulla distantia voluntatis est.