Commentaria in Summam contra Gentiles, Liber IV

Just as St. Thomas shows that the divine effects that belong to the whole creation are fittingly attributed in Sacred Scripture to the Holy Spirit ¹, so he wishes to show that the effects conferred particularly upon the rational creature are also fittingly attributed to him ². And first, he shows this concerning those effects that God bestows on the rational creature; second, concerning the effects by which the Holy Spirit moves it toward God, in the following chapter.

I. As to the first, he shows first that charity is given to us through the Holy Spirit, and that the Holy Spirit himself is also given. Now, he proves it in this way. From the fact that we are in some way assimilated to a divine perfection, a perfection of this kind is said to be given to us by God, just as wisdom is given to us by God according as we are in some way assimilated to divine wisdom. Therefore, from the fact that, loving God, we are assimilated to the love by which God loves himself, which is the Holy Spirit, the Spirit is said to be given to us. — It is confirmed by the authority of the Apostle, Rom. 5, The charity of God, etc.

It must be noted that St. Thomas does not intend by this to show that the divine person himself is given to us in himself, for he will show this below ³; but he wishes to make clear Scripture’s mode of speaking when it says that the Holy Spirit is given to us. For it is understood according to his likeness. For just as, when some perfection that is a likeness of divine wisdom is given to us, divine wisdom is said to be given to us, so, when charity is given to us, by which we love God, which is a certain likeness of the divine love and of the Holy Spirit, by which God loves himself, divine love and the Holy Spirit are said to be given to us.

2. For greater explanation, however, St. Thomas notes that those things that are from God in us are reduced to God both as to an efficient cause and as to an exemplary cause. The first is according as something is effected in us by the divine operative power. The second is inasmuch as that which is in us from God in some way imitates God. From which it is inferred that, since the power of all the divine persons is the same, that which God effects in us must be from all the divine persons together efficiently. Yet the word of wisdom by which we know God, sent into us by God, is properly representative of the Son; and the love by which we love God is properly representative of the Holy Spirit; that is, the former is referred to the Son as to an exemplary cause, but the latter to the Holy Spirit. And thus charity in us, although it is an effect of the whole Trinity, is nevertheless said to be in us in a certain special way through the Holy Spirit, that is, as through an exemplary cause, because created love has a likeness to the Holy Spirit by reason of its procession, inasmuch as it proceeds as love.

II. St. Thomas shows secondly that the Holy Spirit must be in us as long as charity is in us. It is proved. Charity is in us through the Holy Spirit, and is held in being through him. Therefore, etc. — The antecedent is proved as to the second part. Because divine effects not only begin to be by the divine operation, but are also held in being. — The consequence is proved because, since the agent and the thing acted upon in act must be together, nothing can operate where it is not. And thus it is necessary that wherever there is some effect of God, there also is God himself the effector. — It is confirmed by the authority of the Apostle, 1 Cor. 4, Do you not know, etc.

III. He shows thirdly that through the Holy Spirit the Father and the Son also dwell in us, and we too are in God. The first is shown because through the Holy Spirit we are constituted lovers of God. But every beloved, inasmuch as it is such, is in the lover, as was shown above ⁴. — It is confirmed by the authority of John 14, To him, etc., and 1 John 3, In this, etc.

The second is shown because God loves most those whom he has constituted his lovers through the Holy Spirit: Prov. 8, I love those who love me, etc., and 1 John 4, Not as though we, etc. But every beloved is in the lover.

Both parts together are confirmed by the authority of 1 John 4, He who abides, etc.

IV. He shows fourthly that secrets are fittingly said to be revealed to men through the Holy Spirit. It is proved. Because through him we are constituted friends of God. Now this is proper to friendship, that one reveals his secrets to a friend, since friendship joins affections and makes, as it were, one heart. Whence also the Lord says, John 15, I will not now call, etc. — It is confirmed by the authority of the Apostle, 1 Cor. 2, It is written, etc.

From these things it follows that a man also fittingly speaks divine mysteries through the Holy Spirit, as is said in 1 Cor. 14, Matt. 10, and 2 Pet. 1, and also in the Creed, because a man's speech is formed from those things that he knows.

V. He shows fifthly that all the gifts of God are fittingly said to be given to us through the Holy Spirit, according to that text of 1 Cor. 12, To another is given, etc. It is proved. Because unity of affection among friends requires that one communicate to a friend the things that one has; whence willing and doing good to a friend is posited as proper to friendship. Therefore in 1 John 3 it is said that he who has the substance, etc. But this has a place preeminently in God, whose willing is efficacious for acting.

He shows sixthly that through the Holy Spirit we are conformed to God; we are rendered apt for working well; and a way to beatitude is prepared for us: which three things the Apostle intimates to us in 2 Cor. 1, God has anointed us, etc., and Eph. 1, You were sealed, etc. It is proved. Because in order that man may attain to the beatitude of divine fruition, which is proper to God according to nature, it is necessary that he be assimilated to God through spiritual perfections, and act according to them, and finally obtain the aforesaid beatitude. It is clarified by the example of a body arriving at the place of fire. Now spiritual gifts are given to us through the Holy Spirit.

He shows seventhly that the adoption of the sons of God is fittingly attributed to the Holy Spirit: Rom. 8, You have received, etc. It is proved. Because from the benevolence that one has toward someone, it happens that one adopts him as a son for oneself.

He shows eighthly that through the Holy Spirit sins are forgiven us by God: John 20 and Matt. 12. It is proved. Because by the fact that someone is constituted a friend of another, every offense is removed, because friendship is contrary to offense; whence Prov. 10, All offenses, etc. But through the Holy Spirit we are constituted friends of God.

From this it follows that through the Holy Spirit we are said to be renewed and cleansed, or washed: in the Psalm, Send forth thy Spirit, etc.; and Eph. 4, Be renewed, etc.; and Isa. 4, If he shall wash away, etc.