Commentaria in Summam contra Gentiles, Liber IV

After St. Thomas determined concerning the substance of the Holy Spirit, he wishes to determine concerning the effects that are attributed to him in the Scriptures ¹. Now, regarding this he does two things: first, he determines concerning the effects attributed to him with respect to the whole of creation; second, concerning those that are attributed to him with respect to the rational creature, in the following chapter.

I. As to the first, he shows that the divine effects common to the whole of creation are fittingly attributed to the Holy Spirit.

1. And first he argues concerning creation, thus. God produces things into being through his will; and his goodness is the reason for his willing that other things exist. Therefore, the love by which he loves his goodness is the cause of the creation of things. Therefore, so is the Holy Spirit. — It is confirmed by the authority of the ancient philosophers, who posited that the love of the gods is the cause of all things, as is clear from I Metaph.; and by the authority of Dionysius, ch. 4 of De Div. Nom., who says that divine love did not permit him to be without offspring. Likewise by the authority of the Psalm, Send forth thy Spirit, etc.

It should be noted that the divine goodness is not the reason for God's willing that other things exist except insofar as it is willed and loved: for out of love for his own goodness God wills to diffuse and communicate it. Therefore, St. Thomas rightly infers, from the fact that the divine goodness itself is the reason for God's willing other things, that love of his goodness is the cause of the creation of things.

2. Secondly, he proves that he is the cause of God's having produced diverse species from created formless matter. And he argues thus. Love has a certain impulsive and motive power. Therefore, the motion that is from God in things is attributed to the Holy Spirit, who proceeds by way of love. But the first change existing in things from God is understood according to the fact that from created formless matter he produced diverse species. Therefore, etc. — It is confirmed by the authority of Gen. 1, The Spirit of the Lord moved over the waters, that is, over primary matter, according to Augustine, as the principle of motion: namely, because the affection of the divine will was toward forming diverse species from created matter.

It should be noted that the first production of things is not called a change, but creation: because things were not produced according to their matter from some subject. But the formation and distinction of species is rightly called a change: because from previously created matter diverse species were established; and this is according to the exposition of Augustine. Moreover, this is called the first change because none preceded it: for formless matter is understood to be created first, and then immediately actuated through diverse forms.

3. Thirdly, he shows that the governance and propagation of things is attributed to the Holy Spirit. And he argues thus. The governance of things by God is understood to be according to a certain motion, according as God directs and moves all things to their proper ends. Therefore, etc. — The consequence is proved. Because impulse and motion are attributed to the Holy Spirit by reason of love, that is, insofar as he proceeds as love. — It is confirmed by the authority of Job 33, The Spirit of the Lord, etc. Likewise of the Psalm, Thy good Spirit, etc.

4. Fourthly, he shows that dominion is fittingly attributed to him: 2 Cor. 3; and in the Creed. — It is proved. Because to govern subjects is the proper act of a lord.

5. Fifthly, he shows that life is fittingly attributed to him: John 6; and Ezek. 37; and in the Creed. It is proved. Because life is especially manifested in motion: for we say that things that move themselves, and drive themselves to act, are alive. But impulse and motion belong to the Holy Spirit insofar as he is love. — It is confirmed. Because this is also in harmony with the name Spirit: for the bodily life of animals is present through the vital spirit, diffused from the principle of life into the other members.

II. It should be noted that the effects enumerated here are not understood in the Scriptures to be attributed to the Holy Spirit as though they were not common to the whole Trinity: but because they belong to him according to a certain appropriation, on account of their conformity to the manner of his procession, insofar as it includes the essential attribute which is the will; as is the mind of St. Thomas in the First Part, q. 45, a. 6.

Therefore, the arguments of Scotus in the Second Book, d. 1, do not hold against St. Thomas, by which he seems to argue that the Son and the Holy Spirit are not the reason for the Father's acting according to what is proper to them, as though diverse causalities belonged to them according to their proper characteristics. For St. Thomas does not say this.