Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Prima Pars·Q38. The name of the Holy Ghost, as Gift
Source context
- Theme
- The Holy Spirit denominated as Gift: the procession of love freely given as the ground of the Spirit's proper name
- Soul-faculty
- Intellectual Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Vedantic tradition (dana / prasāda)Cross-tradition congruence appears in the Vedantic concept of prasāda (divine grace freely bestowed), where the highest spiritual principle is characterized not by power or intellect but by the quality of unconditioned giving — a structural parallel to Aquinas's argument that 'Gift' names the Spirit's mode of procession as love freely communicated.
- Kabbalistic tradition (Chesed / Binah)In Kabbalistic sefirotic mapping, the attribute of Chesed (loving-kindness, free bestowal) and its relation to the higher sefirot exhibits a cross-tradition congruence with Aquinas's identification of the Spirit's name 'Gift' as rooted in love given prior to any debt or merit.
Q38. The name of the Holy Ghost, as Gift
Article 1
[I.q.38.a.1.arg.1] It would seem that "Gift" is not a personal name. For every personal name imports a distinction in God. But the name of "Gift" does not import a distinction in God; for Augustine says (De Trin. xv, 19): that "the Holy Ghost is so given as God's Gift, that He also gives Himself as God." Therefore "Gift" is not a personal name.
[I.q.38.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod donum non sit nomen personale. Omne enim nomen personale importat aliquam distinctionem in divinis. Sed nomen doni non importat aliquam distinctionem in divinis; dicit enim Augustinus, XV De Trinit., cap. xix, col. 1086, t. 8, quod Spiritus sanctus « ita datur sicut Dei donum, ut etiam se ipsum det sicut Deus. » Ergo donum non est nomen personale.
[I.q.38.a.1.arg.2] Further, no personal name belongs to the divine essence. But the divine essence is the Gift which the Father gives to the Son, as Hilary says (De Trin. ix). Therefore "Gift" is not a personal name.
[I.q.38.a.1.arg.2] 2. Præterea, nullum nomen personale convenit essentiae divinæ. Sed essentia divina est donum quod Pater dat Filio, ut patet per Hilarium, VIII De Trinit., circa med. et paulo post, t. 2. Ergo donum non est nomen personale.
[I.q.38.a.1.arg.3] Further, according to Damascene (De Fide Orth. iv, 19) there is no subjection nor service in the divine persons. But gift implies a subjection both as regards him to whom it is given, and as regards him by whom it is given. Therefore "Gift" is not a personal name.
[I.q.38.a.1.arg.3] 3. Præterea, secundum Damascenum 1 Colligitur ex secunda parte capitis xxI. Simile quid legitur lib. IV, c. xvIII, col. 4187.; in edit.: « et sic divinæ personæ competit dari et esse donum. » Hanc quæstionem Magister difficilem reputans eam insolutam dimittit. Doctorum opiniones sunt diversæ. Eadem est D. Thomæ ac Richardi, quæ Scotistis non placet, quia spirare distinctius quam diligere Spiritum sanctum importat, nec tamen bene dictum ac concessum est quod Pater et Filius Spiritu sancto spirent; ergo nec hoc quod lib. III De fide orthod., cap. xxI, col. 1086, t. 1, « nihil est subjectum aut serviens in divinis personis. » Sed donum importat quamdam subjectionem et ad eum cui datur, et ad eum a quo datur. Ergo donum non est nomen personale.
[I.q.38.a.1.arg.4] Further, "Gift" imports relation to the creature, and it thus seems to be said of God in time. But personal names are said of God from eternity; as "Father," and "Son." Therefore "Gift" is not a personal name.
[I.q.38.a.1.arg.4] 4. Præterea, donum importat respectum ad creaturam, et ita videtur de Deo dici ex tempore. Sed nomina personalia dicuntur de Deo ab æeterno, ut Pater et Filius. Ergo donum non est nomen personale.
[I.q.38.a.1.sc] Augustine says (De Trin. xv, 19): "As the body of flesh is nothing but flesh; so the gift of the Holy Ghost is nothing but the Holy Ghost." But the Holy Ghost is a personal name; so also therefore is "Gift."
[I.q.38.a.1.sc] Sed contra est quod Augustinus dicit, XV De Trinit., c. xix, col. 1086, t. 8: « Sicut corpus carnis nihil aliud est quam caro, sic donum Spiritus sancti nihil aliud est quam Spiritus sanctus. » Sed Spiritus sanctus est nomen personale. Ergo et donum.
[I.q.38.a.1.co] The word "gift" imports an aptitude for being given. And what is given has an aptitude or relation both to the giver and to that to which it is given. For it would not be given by anyone, unless it was his to give; and it is given to someone to be his. Now a divine person is said to belong to another, either by origin, as the Son belongs to the Father; or as possessed by another. But we are said to possess what we can freely use or enjoy as we please: and in this way a divine person cannot be possessed, except by a rational creature united to God. Other creatures can be moved by a divine person, not, however, in such a way as to be able to enjoy the divine person, and to use the effect thereof. The rational creature does sometimes attain thereto; as when it is made partaker of the divine Word and of the Love proceeding, so as freely to know God truly and to love God rightly. Hence the rational creature alone can possess the divine person. Nevertheless in order that it may possess Him in this manner, its own power avails nothing: hence this must be given it from above; for that is said to be given to us which we have from another source. Thus a divine person can "be given," and can be a "gift."
[I.q.38.a.1.co] Respondeo dicendum, quod in nomine doni importatur aptitudo ad hoc quod done-tur. Quod autem donatur habet aptitudinem vel habitudinem et ad id a quo datur, et ad id cui datur. Non enim daretur ab aliquo, nisi esset ejus, et ad hoc alicui datur ut ejus sit. Persona autem divina dicitur esse alicujus vel secundum originem, sicut Filius est Patris, vel inquantum ab aliquo habetur. Habere autem dicimur id quo libere possumus uti vel frui ut volumus. Et per hunc modum divina persona non potest haberi nisi a rationali creatura Deo conjuncta. Aliæ autem creaturæ moveri qui-dem possunt a divina persona, non tamen sic quod in potestate earum sit frui divina persona, et uti effectu ejus. Ad quod quando pertingit rationalis creatura, ut puta cum sic fit particeps divini Verbi et procedentis Amoris, ut possit libere Deum vere cognoscere et recte amare. Unde sola creatura rationalis potest habere divinam personam. Sed ad hoc quod sic eam habeat, non potest propria virtute pervenire: unde oportet quod hoc ei desuper detur; hoc enim dari nobis dicitur quod aliunde habemus.
[I.q.38.a.1.ad.1] The name "Gift" imports a personal distinction, in so far as gift imports something belonging to another through its origin. Nevertheless, the Holy Ghost gives Himself, inasmuch as He is His own, and can use or rather enjoy Himself; as also a free man belongs to himself. And as Augustine says (In Joan. Tract. xxix): "What is more yours than yourself?" Or we might say, and more fittingly, that a gift must belong in a way to the giver. But the phrase, "this is this one's," can be understood in several senses. In one way it means identity, as Augustine says (In Joan. Tract. xxix); and in that sense "gift" is the same as "the giver," but not the same as the one to whom it is given. The Holy Ghost gives Himself in that sense. In another sense, a thing is another's as a possession, or as a slave; and in that sense gift is essentially distinct from the giver; and the gift of God so taken is a created thing. In a third sense "this is this one's" through its origin only; and in this sense the Son is the Father's; and the Holy Ghost belongs to both. Therefore, so far as gift in this way signifies the possession of the giver, it is personally distinguished from the giver, and is a personal name.
[I.q.38.a.1.ad.1] Ad primum ergo dicendum, quod nomen doni importat distinctionem personalem, Spiritu sancto diligant. Juxta Scotorellum et Guillermum in divinis aliqua pure essentialia, aliqua pure notionalia, aliqua medio modo se habentia sunt. Juxta illos ista propositio: Pater et Filius diligunt se Spiritu sancto, — si pure essentialiter, vel pure notionaliter accipiatur, — est falsa; si autem partim essentialiter et partim notionaliter, in quantum per « diligere » datur habitudo originis spiratione activa, et cum hoc habitudo ad objectum amabile quod est essentia divina, sic est vera. secundum quod donum dicitur esse alicujus per originem. Et tamen Spiritus sanctus dat seipsum, inquantum est suiipsius, ut potens se uti, vel potius frui; sicut et homo liber dicitur esse suiipsius. Et hoc est quod Augustinus dicit Super Joan., tract. xxix, col. 1629, t. 3: « Quid tam tuum est quam tu? »
[I.q.38.a.1.ad.2] The divine essence is the Father's gift in the first sense, as being the Father's by way of identity.
[I.q.38.a.1.ad.2] Ad secundum dicendum, quod essentia dicitur esse donum Patris primo modo, quia essentia est Patris per modum identitatis.
[I.q.38.a.1.ad.3] Gift as a personal name in God does not imply subjection, but only origin, as regards the giver; but as regards the one to whom it is given, it implies a free use, or enjoyment, as above explained.
[I.q.38.a.1.ad.3] Ad tertium dicendum, quod donum, secundum quod est nomen personale, non importat subjectionem, sed originem tantum in comparatione ad dantem; in comparatione vero ad eum cui datur, importat liberum usum vel fruitionem, ut dictum est.
[I.q.38.a.1.ad.4] Gift is not so called from being actually given, but from its aptitude to be given. Hence the divine person is called Gift from eternity, although He is given in time. Nor does it follow that it is an essential name because it imports relation to the creature; but that it includes something essential in its meaning; as the essence is included in the idea of person, as stated above (Question 34, Article 3).
[I.q.38.a.1.ad.4] Ad quartum dicendum, quod donum non dicitur ex eo quod actu datur, sed inquantum habet aptitudinem ut possit dari. Unde ab æterno divina persona dicitur donum, licet ex tempore detur. Nec tamen per hoc quod importatur respectus ad creaturam, oportet quod sit essentiale, sed quod aliquid essentiale in suo intellectu includat; sicut essentia includitur in intellectu personæ, ut supra dictum est.
Article 2
[I.q.38.a.2.arg.1] It would seem that Gift is not the proper name of the Holy Ghost. For the name Gift comes from being given. But, as Isaiah 9:16 says: "A Son is give to us." Therefore to be Gift belongs to the Son, as well as to the Holy Ghost.
[I.q.38.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod donum non sit proprium nomen Spiritus sancti. Donum enim dicitur ex eo quod datur. Sed, sicut dicitur Isa., ix, 6: Filius datus est nobis. Ergo esse donum convenit Filio, sicut Spiritui sancto.
[I.q.38.a.2.arg.2] Further, every proper name of a person signifies a property. But this word Gift does not signify a property of the Holy Ghost. Therefore Gift is not a proper name of the Holy Ghost.
[I.q.38.a.2.arg.2] 2. Præterea, omne nomen proprium alicujus personæ significat aliquam ejus proprietatem. Sed hoc nomen, donum, non significat proprietatem aliquam Spiritus sancti. Ergo donum non est proprium nomen Spiritus sancti.
[I.q.38.a.2.arg.3] Further, the Holy Ghost can be called the spirit of a man, whereas He cannot be called the gift of any man, but "God's Gift" only. Therefore Gift is not the proper name of the Holy Ghost.
[I.q.38.a.2.arg.3] 3. Præterea, Spiritus sanctus potest dici spiritus alicujus hominis, sed non potest dici donum alicujus hominis, sed solum donum Dei. Ergo donum non est proprium nomen Spiritus sancti.
[I.q.38.a.2.sc] Augustine says (De Trin. iv, 20): "As 'to be born' is, for the Son, to be from the Father, so, for the Holy Ghost, 'to be the Gift of God' is to proceed from Father and Son." But the Holy Ghost receives His proper name from the fact that He proceeds from Father and Son. Therefore Gift is the proper name of the Holy Ghost.
[I.q.38.a.2.sc] Sed contra est quod Augustinus dicit in IV De Trin., cap. xx, col. 908, t. 8: « Si-cut natum esse est Filium a Patre esse, ita Spiritum sanctum donum Dei esse est a Patre et Filio procedere. » Sed Spiritus sanctus sortitur proprium nomen, inquantum procedit a Patre et Filio. Ergo et donum est proprium nomen Spiritus sancti.
[I.q.38.a.2.co] Gift, taken personally in God, is the proper name of the Holy Ghost.
In proof of this we must know that a gift is properly an unreturnable giving, as Aristotle says (Topic. iv, 4)--i.e. a thing which is not given with the intention of a return--and it thus contains the idea of a gratuitous donation. Now, the reason of donation being gratuitous is love; since therefore do we give something to anyone gratuitously forasmuch as we wish him well. So what we first give him is the love whereby we wish him well. Hence it is manifest that love has the nature of a first gift, through which all free gifts are given. So since the Holy Ghost proceeds as love, as stated above (27, 4; 37, 1), He proceeds as the first gift. Hence Augustine says (De Trin. xv, 24): "By the gift, which is the Holy Ghost, many particular gifts are portioned out to the members of Christ."
[I.q.38.a.2.co] Respondeo dicendum, quod donum secundum quod personaliter sumitur in divinis, est proprium nomen Spiritus sancti. Ad cujus evidentiam sciendum est quod donum proprie est datio irreddibilis, secundum Philosophum, IV Top., cap. iv, id est, quod non datur intentione retributionis, et sic importat gratuitam donationem. Ratio autem gratuitæ donationis est amor: ideo enim damus gratis alicui aliquid, quia volumus ei bonum. Primum ergo quod damus ei, est amor quo volumus ei bonum. Unde manifestum est quod amor habet rationem primi doni, per quod omnia dona gratuita donantur. Unde cum Spiritus sanctus procedat ut amor, sicut jam dictum est, procedit in ratione doni primi. Unde dicit Augustinus, De Trinit., l. XV, c. xix, col. 1084, t. 8, quod « per donum, quod est Spiritus sanctus, multa propria dona dividuntur membris Christi. »
[I.q.38.a.2.ad.1] As the Son is properly called the Image because He proceeds by way of a word, whose nature it is to be the similitude of its principle, although the Holy Ghost also is like to the Father; so also, because the Holy Ghost proceeds from the Father as love, He is properly called Gift, although the Son, too, is given. For that the Son is given is from the Father's love, according to the words, "God so loved the world, as to give His only begotten Son" (John 3:16).
[I.q.38.a.2.ad.1] Ad primum ergo dicendum, quod Spiritus sanctus, quia a Patre procedit ut amor,; in edit. hæc sequuntur: « Vel dicendum, et melius, quod donum oportet esse aliquo modo dantis. Sed hoc esse hujus dicitur multipliciter. Uno modo per modum identitatis, sicut dicit Augustinus, Super Joan., ibid., et sic donum non distinguitur a dante, sed ab eo cui datur; et sic dicitur: Spiritus sanctus dat se. Alio modo dicitur aliquid esse alicujus ut possessio, vel servus; et sic oportet quod donum essentialiter distinguatur a dante, et sic donum Dei est aliquid creatum. Tertio modo dicitur hoc esse hujus per originem tantum; et sic Filius est Patris, et Spiritus sanctus utriusque. In quantum ergo donum hoc modo dicitur esse dantis, sic distinguitur a dante personaliter, et est nomen personale. » Sicut enim natum esse est Filio a Patre esse; ita mitti est Filio cognosci quod ab illo sit. Et sicut Spiritui sancto donum Dei esse, est a Patre procedere; ita mitti est cognosci, quia ab illo procedat. » Per donum, quod est Spiritus sanctus, in commune omnibus membris Christi multa dona, quae sunt quibusque propria, dividuntur. »; in edit: « sicut Filius, quia procedit per modum verbi quod de ratione sua habet quod sit similitudo sui principii, dicitur proprie imago, licet etiam Spiritus sanctus sit similis Patri; ita etiam. » dicitur proprie donum, licet etiam Filius detur. Hoc enim ipsum quod Filius datur, est ex Patris amore, secundum illud Joan., III, 16: Sic Deus dilexit mundum, ut Filium suum unigenitum daret.
[I.q.38.a.2.ad.2] The name Gift involves the idea of belonging to the Giver through its origin; and thus it imports the property of the origin of the Holy Ghost--that is, His procession.
[I.q.38.a.2.ad.2] Ad secundum dicendum, quod in nomine doni importatur quod sit dantis per originem, et sic importatur proprietas originis Spiritus sancti, quæ est processio.
[I.q.38.a.2.ad.3] Before a gift is given, it belongs only to the giver; but when it is given, it is his to whom it is given. Therefore, because "Gift" does not import the actual giving, it cannot be called a gift of man, but the Gift of God giving. When, however, it has been given, then it is the spirit of man, or a gift bestowed on man.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[I.q.38.a.2.ad.3] Ad tertium dicendum, quod donum antequam detur, est tantum dantis: sed post-quam datur, est ejus cui datur. Quia igitur donum non importat dationem in actu, non potest dici quod sit donum hominis, sed donum Dei dantis. Cum autem jam datum est, tunc hominis est vel spiritus, vel datum.
JSON: /api/sources/opera-omnia-aquinas/summa-theologiae/prima-pars/q038.json