Chapter XI.

The Spirit is sent to all, and passes not from place to place, for He is not limited either by time or space. He goes forth from the Son, as the Son from the Father, in Whom He ever abides: and also comes to us when we receive. He comes also after the same manner as the Father Himself, from Whom He can by no means be separated.

116. The Spirit, also, is indeed said to be sent, but the Seraph to one, the Spirit to all. The Seraph is sent to minister, the Spirit works a mystery. The Seraph performs what is commanded, the Spirit divides as He wills. The Seraph passes from place to place, for he does not fill all things, but is himself filled by the Spirit. The Seraph comes down with a certain mode of passage according to his nature, but we cannot think this of the Spirit, of Whom the Son of God says: “When the Paraclete shall come, even the Spirit of Truth, Whom I send unto you, Who proceedeth from the Father.”148    S. John xv. 26.

117. For if the Spirit proceeds from a place and passes to a place, both the Father Himself will be found in a place, and the Son likewise. If He goes forth from a place, Whom the Father or the Son sends, certainly the Spirit passing from a place, and making progress, seems to leave, according to those impious interpretations, both the Father and the Son like some material body.

118. I am saying this with reference to those who say that the Spirit comes down by movement. But neither the Father, Who is above all not only of corporeal nature, but also of the invisible creation, is circumscribed in any place; nor is the Son, Who, as the Worker of all creation, is above every creature, enclosed by the places or times of His own works; nor is the Spirit of Truth as being the Spirit of God, circumscribed by any corporeal limits, Who since He is incorporeal is far above the whole rational creation through the ineffable fulness of His Godhead, having over all things the power of breathing where He wills, and of inspiring as He wills.149    S. John iii. 8.

119. The Spirit is not, then, sent as it were from a place, nor does He proceed as from a place, when He proceeds from the Son, as the Son Himself, when He says, “I came forth from the Father, and am come into the world,”150    Ibid. xvi. 28. destroys all fancies, which can be reckoned as from place to place. In like manner, also, when we read that God is within or without, we certainly do not either enclose God within anybody or separate Him from anybody, but weighing these things in a deep and ineffable estimation, we comprehend the hiddenness of the divine nature.

120. Lastly, Wisdom so says that she came forth from the mouth of the Most High,151    Eccles. xxiv. 5. as not to be external to the Father, but with the Father; for “the Word was with God;”152    S. John i. 1. and not only with God but also in God; for He says: “I am in the Father and the Father is in Me.”153    Ibid. xiv. 10. But neither when He goes forth from the Father does He retire from a place, nor is He separated as a body from a body; nor when He is in the Father is He as if a body enclosed as it were in a body. The Holy Spirit also, when He proceeds from the Father and the Son, is not separated from the Father nor separated from the Son. For how could He be separated from the Father Who is the Spirit of His mouth? Which is certainly both a proof of His eternity, and expresses the Unity of this Godhead.

121. He exists then, and abides always, Who is the Spirit of His mouth, but He seems to come down when we receive Him, that He may dwell in us, that we may not be alien from His grace. To us He seems to come down, not that He does come down, but that our mind ascends to Him. Of which we would speak more fully did we not remember that in the former treatise154    De Fide, V. 7. there was set forth that the Father said: “Let us go down and confound their language,”155    Gen. xi. 7. and that the Son said: “He that loveth Me will keep My saying, and My Father will love him, and We will come to Him and make Our abode with Him.”156    S. John xiv. 23.

122. The Spirit, then, so comes as does the Father, for where the Father is there is also the Son, and where the Son is there is the Holy Spirit. The Holy Spirit, therefore, is not to be supposed to come separately. But He comes not from place to place, but from the disposition of the order to the safety of redemption, from the grace of giving life to that of sanctification, to translate us from earth to heaven, from wretchedness to glory, from slavery to a kingdom.

123. The Spirit comes, then, as the Father comes. For the Son said, “I and the Father will come, and will make Our abode with Him.”157    S. John xiv. 23. Does the Father come in a bodily fashion? Thus, then, comes the Spirit in Whom, when He comes, is the full presence of the Father and the Son.

124. But who can separate the Spirit from the Father and the Son, since we cannot even name the Father and the Son without the Spirit? “For no one saith Lord Jesus, except in the Holy Spirit?”158    1 Cor. xii. 3. If, then, we cannot call Jesus Lord except in the Holy Spirit, we certainly cannot proclaim Him without the Spirit. But if the Angels also proclaim Jesus to be Lord, Whom no one can proclaim except in the Spirit, then in them also the office of the Holy Spirit operates.

125. We have proved, then, that the presence and the grace of the Father, the Son, and the Holy Spirit are one, which is so heavenly and divine that the Son gives thanks therefore to the Father, saying, “I give thanks to Thee, O Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and hast revealed them unto babes.”159    S. Matt. xi. 25.

CAPUT XI.

0731D Spiritum ad omnes mitti, nec transire ex loco in alium: 0732A cum nec loco, nec tempore concludatur. Sic igitur eum exire a Filio, ut ipse Filius a Patre, in quo semper manet: sed eumdem venire nobis, cum ipsum recipimus. Eodem etiam modo venire quo Pater ipse, a quo separari nequaquam potest.

116. [Alias cap. X.] Et Spiritus quidem missus dicitur: sed Seraphim ad unum, Spiritus ad omnes (Joan. XVI, 7): Seraphim mittitur in ministerium, Spiritus operatur mysterium: Seraphim quod jubetur, exsequitur, Spiritus quod vult, dividit (Cor. XII, 11): Seraphim de loco ad locum transit; non enim complet omnia, sed et ipsum repletur ab Spiritu: Seraphim descendit cum aliquo secundum naturam suam transitu; at vero de Spiritu sancto hoc non possumus aestimare, de quo dicit Filius Dei: Cum 0732B venerit Paraclitus Spiritus veritatis, quem ego mitto vobis, qui a Patre procedit (Joan. XV, 26).

117. Etenim si de loco procedit Spiritus, et ad locum transit; et ipse Pater in loco invenietur, et Filius. Si de loco exit, quem Pater mittit, aut Filius, utique de loco transiens Spiritus atque progrediens, et Patrem sicut corpus secundum impias interpretationes relinquere videtur et Filium.

118. Hoc secundum eos loquor, qui dicunt quod habeat Spiritus descensorium motum. Sed neque in loco aliquo Pater circumscribitur, 625 qui est super omnia, non solum corporeae naturae, sed etiam invisibilis creaturae: neque Filius suorum operum locis temporibusque concluditur, qui super omnem 0732C est creaturam totius opifex creaturae: neque Spiritus veritatis, utpote Dei spiritus, circumscribitur aliquiquibus finibus corporalibus (Sap. VII, 23): qui cum sit incorporeus, omnem intelligibilem substantiae creaturam inenarrabili divinitatis plenitudine supereminet, spirandi ubi velit (Joan. III, 8), et inspirandi quomodo velit, habens super omnia potestatem.

119. Non ergo quasi ex loco mittitur Spiritus, aut quasi ex loco procedit, quando procedit ex Filio, sicut ipse Filius cum dicit: De Patre processi et veni in mundum (Joan. XVI, 18), omnes interficit opiniones, quae ex loco ad locum possunt, sicut in aliquibus corporalibus, aestimari. Similiter autem cum aut intus aut foris legimus Deum esse, non utique Deum aut intra aliquod corpus includimus, aut ab 0732D aliquo corpore separamus: sed alta hoc et inenarrabili 0733A aestimatione pensantes, divinae naturae intelligimus arcanum.

120. Denique ita sapientia ex ore altissimi prodiisse se dicit (Eccl. XXIV, 5), non ut extra Patrem sit; sed apud Patrem; quia Verbum erat apud Deum (Joan. I, 1): nec solum apud Patrem, sed etiam in Patre. Dicit enim: Ego in Patre, et Pater in me est (Joan. XIV, 10). Sed neque cum de Patre exit, de loco recedit, aut quasi corpus a corpore separatur: neque cum in Patre est, quasi in corpore tamquam corpus includitur. Spiritus quoque sanctus cum procedit a Patre et Filio, non separatur a Patre, non separatur a Filio. Quemadmodum enim separari potest a Patre, qui Spiritus oris ejus est (Psal. XXXII, 6)? Quod utique et aeternitatis indicium, et divinitatis 0733B exprimit unitatem.

121. Est ergo et manet semper, qui oris est Spiritus: sed descendere videtur, cum illum recipimus, ut habitet in nobis; ne nos simus a gratia ejus alieni. Nobis descendere videtur, non quod ille descendat, sed quod ad illum animus noster ascendat. De quo plenius diceremus, nisi meminissemus in libris jam superioribus (Lib. V de Fide, cap. 7) positum quod et Pater dixerit: Descendamus et confundamus linguas eorum (Gen. XI, 7); et Filius dixerit: Qui diligit me, sermonem meum servabit, et Pater meus diliget eum: et ad eum veniemus, et mansionem apud eum faciemus (Joan. XIV, 23).

122. Sic igitur venit Spiritus, quemadmodum venit Pater; quia ubi Pater est, ibi est et Filius: et 0733C ubi Filius est, ibi est Spiritus sanctus. Non ergo discrete venire aestimandus est Spiritus sanctus. Venit autem non de loco ad locum, sed a dispositione constitutionis ad salutem redemptionis, a gratia vivificationis ad gratiam sanctificationis; ut de terris ad coelum, de injuria ad gloriam, de servitio ad regnum transferat.

123. Sic ergo venit Spiritus, quemadmodum venit Pater. Dixit enim Filius: Ego et Pater veniemus, et mansionem apud eum faciemus. Numquid corporaliter Pater venit? Sic ergo et Spiritus 626 venit, in quo cum venit, et Patris et Filii plena praesentia est.

124. Quis autem potest a Patre et Filio Spiritum sanctum separare, cum vel appellare Patrem et Filium sine Spiritu non queamus? Nemo enim dicit Dominum 0733D Jesum, nisi in Spiritu sancto (I Cor. XII, 3). Ergo si appellare Dominum Jesum sine Spiritu non possumus, utique sine Spiritu praedicare non possumus. Si autem et angeli praedicant Dominum Jesum, quem nemo potest sine Spiritu praedicare; et in ipsis ergo Spiritus sancti munus operatur.

125. Probavimus igitur unam praesentiam esse, unam gratiam esse Patris et Filii et Spiritus sancti: quae tam coelestis atque divina est, ut pro ea agat gratias Patri Filius, dicens: Confiteor tibi, Pater domine coeli et terrae, quod abscondisti haec a sapientibus 0734A et prudentibus, et revelasti ea parvulis (Matth. XI, 25)