Prima Pars
Lecture 161: Divine Mission: The Invisible Sending of the Son and Holy Spirit

Transcript
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Son, Holy Spirit, Amen. God, our Almighty, guardian angels, strengthen the lights of our minds, order to illumine our images and arouse us to consider more quickly. St. Thomas Aquinas, enjoy it, Doctor. Pray for us. Help us to understand what you've written. In the Father, in the Son, Holy Spirit, Amen. It's the Feast of St. Thomas the Apostle. Is it for you, too, or am I not today? This is for us today. October 6th. Amen. We're up to Article 3 now in Question 43. To the third one goes forward thus. It seems that the invisible mission, invisible sending of a divine person is not only according to or by the gift of gratia gratum facientis. Sanctifying grace, we call it sometimes. So, the first objection. For a divine person to be sent is for him to be given. If, therefore, the divine person was sent only by the gifts of grace, making one gracious to God or pleasing to God, thank divine grace, the divine person himself would not be given, but only his, what? His gifts. Which is the mistake or error of those saying, the Holy Spirit is not given, but his gifts. Moreover, this preposition, secundum, by, according to, denotes the relation of some cause. But the divine person is the cause that the gift of grace, making one graceful to God, pleasing to God, is had, and not the reverse, according to that of Romans 5, verse 5. That the love of God, the charity of God, is diffused in our hearts by or through the Holy Spirit who is given to us. Therefore, unsuitably, as it's said, that the divine person is sent by the gifts of sanctifying grace, of grace making us pleasing to God. It's to ask a question about the Hail Mary, remember? Full of grace, the Lord is with thee. Is the Lord with her because she's full of grace? Or is she full of grace because the Lord is with her? Moreover, Augustine says in the fourth book about the Trinity, that the Son, when in time he is perceived by the mind, is said to be sent. But the Son is known not only through grace, making one graceful, or pleasing to God, but also through grace gratis data. Incidentally, you know that there's two ways that Thomas speaks. Grazia gratis data and gratia gratum facientum. Facientum. Well, all grace is gratis data. So the grace that doesn't sanctify you just keeps the common notion. And the other one gets the kind of new name. It's another example of that way of naming things. So the Son, he says, is known not only through sanctifying grace, but also through grace given freely. That is through faith and through what? Knowledge. Science. So even faith, or unformed faith, without charity, without sanctifying grace, is nevertheless the gift of God, as the First Vatican Council teaches them. therefore the divine person is not only sent according to sanctifying grace. Morvor Abanus, huh? He's the guy who wrote that prayer. He's the Holy Spirit, one of those prayers we say. He's back in about the 800s, I think. Morvor Abanus says that the Holy Spirit is given to the Apostles for the operation of miracles. But this is not a gift to sanctifying grace, but a grace given freely. Therefore the divine person is not only given according to grace making one pleasing to God. But against all this is what Augustine says in the 15th book about the Trinity. He's reading authorities, Augustine, whoever he is, huh? Keep on hearing about Abanus, don't you? That the Holy Spirit, he says, proceeds temporally to the sanctifying of the creature. But mission is a temporal going forward. Since therefore the sanctification, the making holy of the creature is only by sanctifying grace, huh? It follows that the mission of the divine person is not except by sanctifying grace. So let's have Thomas and Titus for us. I answer, he says, it should be said that belongs to the divine person to be sent according as he exists in a new way in someone. To be given, however, according as he is had by someone. Now as we mentioned before, the word to be in and the word to have kind of, as Aristotle says in the fifth book of wisdom, go together, right? So he'd speak of the part as being in the whole and the whole as having the part. And so he says, we speak of mission when the person sent comes to be in the creature in a new way. And he said to be given when he is had by the creature. It's kind of strange to say God could be had, but I don't understand that in the popular song in a sense. But neither of these, Thomas says, is except by sanctifying grace. Grace making us what? Pleasing to God. So now Thomas is going to see some distinctions. He recalls what he said earlier when he talked about God being infinite, and therefore being everywhere in some way. There is one common way in which God is in all things, through essence, power, and presence, as a cause as in the effects partaking of its goodness. But above this way, this common way, there is another special way which belongs to what? The rational creature in which God is said to be as the known in the one knowing and the loved in the one loving. Because only the rational creature can know God and love God, right? And so there's a special way in which God can be in man's soul or in the angels, right? And that is as the known is in the knower and the loved is in the lover. And because by knowing and loving, the rational creature by its operation attains to God himself, or reaches to God himself, according to this special way, God is not only said to be in the rational creature, but to dwell in him as in his temple. Thus, therefore, no other effect can be the reason that the divine person is in a new way an irrational creature except grace making him what? Pleasing to God. Whence according to grace gratum facientum grace making one pleasing to God, sanctifying grace. Point out, only is a divine person sent and going forward temporarily. Likewise, that only are we said to have, which we are able to what? Use or enjoy freely. But to have the power of enjoying a divine person, that's interesting, is only according to sanctifying grace. To have the power of enjoying God, only if I have sanctifying grace. Put down your pipe and stuff. That's something, huh? But nevertheless, in the very gift of grace, making one pleasing to God, the very gift of sanctifying grace as we call it, the Holy Spirit is had and dwells in what? Man. So not only is what? Gift they're given, right? But in the gift of sanctifying grace, the Holy Spirit himself is had. And dwells in man as in a, what? Temple. Whence the Holy Spirit himself is given and sent. Now, Thomas is going to reply to rejections. We'll see maybe a little more exactly why he said what he did in the body of the article. The first injection is injecting that if he's given by grace, well, then he's giving grace and not giving himself. To the first therefore, it should be said that through the gift of sanctifying grace, of grace making one pleasing to God, the irrational creature is perfected through such a gift, huh? To this end that he is able not only to freely use the created gift here, the grace that's been given to him and maybe the knowledge and the love that's been given with that, but he can also enjoy what? The divine person himself. And therefore, the invisible mission that comes by the gift of grace making us pleasing to God, and therefore, the invisible mission is by the gift of grace making us pleasing. And nevertheless, the divine person himself is what? Is given, huh? So what about Mary then? What about Mary? Is she full of grace because the Lord is with her, or is the Lord with her because the Lord is with her? Or can it be like Aristotle said, you know, the two things can be causes of each other, right? Yeah, in other words, her being full of grace is a disposition of her soul to receive him, right? But the one she receives is also the official cause of the grace that she's full of, huh? I mean, things can be causes of each other in different ways, huh? Now, this is anticipating the second objection, right? The second objection says, this preposition, secundum, denotes the evitation of some cause, huh? But the divine person is a cause that the gift of grace be had and not be reversed. And he quotes even authority, right? That the charity of God is diffused in our hearts by the Holy Spirit. So he says, the second should be said that sanctifying grace, grace making us pleasing to God, disposes, right? The soul to having a divine person. Now, disposition there is going to be used to what form of cause, kind of cause? Well, no, it's more whereby the matter is rendered suitable to receive the form, right? So it's not a matter of strict sense, but the subject, right? So the disposition whereby the subject is apt to receive something, right? Just like as a professor, right, huh? The sort of dispositions, right, that you look for in the student, whereby the student is apt to receive what you have to say. Mm-hmm. Okay. Well, that disposition on the side of the student is reduced to, what? The matter, right? Okay? No, it's not fine, right? No. Okay. You can't distract some of it. Now, a lot of times, you know, when we talk about, say, the artist, right, and the matter, sometimes the matter is not disposed to receive the form. There's some defect in the matter. Okay? So that's on the side of the matter, on the side of the subject that's going to receive, right? So he says, grace making us pleasing to God, what we call sanctifying grace, disposes the soul to having a divine person, right? And this is signified or meant when it is said that the Holy Spirit is given according to the gift of grace. But nevertheless, the very gift of grace is from the Holy Spirit. And this is from a, what, mover or maker or efficient cause. And this is signified when it is said, like in the quote there, right, it was used in objection, that the charity of God is diffused in our hearts through the Holy Spirit. So you see, you can make that same point about the Hail Mary, right? Hail Mary, full of grace, the Lord is with thee. Is the Lord with her because she's full of grace? Or is she full of grace because the Lord is with her? Well, the Lord is the efficient cause of the grace that's in the soul of Mary, right? The soul of Mary is a disposition of her soul, rendering it a suitable subject to receive as a guest the Holy Spirit of the earth. Yeah. Is the Holy Spirit of the Holy Spirit of the Holy Spirit of the Holy Spirit of the Holy Spirit is said to be in us in a new way, right? To a change that takes place in us, right? But yet I would hesitate to just come out and say, the change that's taking place in us is the cause of the Holy Spirit being with us because he's the cause of the change within us. Okay? But there's not a real change in the Holy Spirit, right? He's still the cause of that change in us whereby he's said to be in us in a new way. Okay, so if by grace he's in us in a new way, and by sanctifying grace we participate in the life of God, then why is he saying that sanctifying grace disposes the soul to having the divine person when it seems that sanctifying grace doesn't simply dispose of it but actually gives to the divine person? Well, yeah, he's not going to be given to us without our being disposed to receive him. And we're not disposed to receive him except by having the sanctifying grace. So sanctifying grace both disposes and gives? No, it doesn't give us the Holy Spirit. It makes us, what, a suitable subject to receive this gift. See, I just know that. But it's in sanctifying grace that our participation in God's life, it's our... If I make a judgment, I say, you're going to profit from this book that I have. You're going to learn things in this book and you will treasure that book and set it aside. Okay. Is that giving you the book? No. But it disposes you to receive that book from me, right? You're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book and you're going to learn things in this book. Thank you. I see you're going to profit from it, right? Okay. So now I give you the book, right? Sister Gertrude gave me the relic there of St. Gertrude. Because I was talking about Gertrude. I got interested in Gertrude. My mother's name is Gertrude, right? So I was expounding about Gertrude. The only person you ever heard of expounding Gertrude. I got a few things on Gertrude, you know? But I don't know what this relic is. She's an old woman. She's, you know, going to come to the end of her life. So I said, I'll give it to you, you know? Okay? But it's my being, you know, a suitable person to have such a gift, you know, given to, because I have a special interest in St. Gertrude, right? Okay. But that's not the giving bill to me, is it? But see, God won't give himself in this way to us, nor can we receive him in this way, without the sanctifying grace. But that's still on the side of the, what? Subject, yeah. There's no grace in God. You know, grace is a partaking of the divine nature in a way. And so it's in us, right? But by this grace, we are not only made in some way like God, but we're also disposed to receive God himself. In the division? In, not necessarily, even before that. And the receiving before that, before the Holy Spirit, is that something distinct from grace? No, no. But it's something given with the grace, right? There's not really maybe a time lapse there, see. But the grace makes me a subject suitable to receive as a guest of the Holy Spirit, right? It seems like St. Bernard of Claros says, you know, that, you know, he's come to me many times, you know. I never quite know when he's coming, you know. But he comes especially when you get an increase of grace, huh? Or when you begin something like the religious life or something, some, you know, new advance, you might say, in the Christian life, right? But Thomas will talk about that more explicitly later on. But there's always some grace given whereby you are apt to receive as a guest of the Holy Spirit or receive the Son, right? Yeah. That's exactly what the quality of the Son is said to be said more as we'll see later on when God is in us as known, right? But not without love, right? They'll come out more explicitly later. And the Holy Spirit and God is in us as what? Loved, right? And the two go together, right? But I think it's helpful, and there's a second objection there, like it is in understanding the Hail Mary, right? To realize that two things can be said to be causes of each other, but in different ways, right? Just like you might say that when you warm something, right, you make it after you see fire, right? But maybe the fire is the cause of the thing being warm, too, see? But then the things after you see this form of fire come inflamed. Explodes from the dead, because it's so hot inside, and it's exposed. Let me see what I'm done. We get a third objection now, right? And Augustine says, When in time the Son is perceived by the mind, he is said to be sent, right? Thomas says, To the theory it should be said, that although through some effects, the Son is able to be known by us, nevertheless, not through just any effects does he dwell in us, or is he, what, had by us, but only by grace, sanctifying grace. And the fourth objection says that the Holy Spirit is given to the apostles for the operation of miracles. Thomas understands it in the way he explains it. To the fourth, it should be said that the doing or operation, the working of miracles is, what, manifestive of the grace making one pleasing to God, sanctifying grace, just as the gift of prophecy and each, what, grace given freely. Whence it is said in 1 Corinthians 12, 7 that gratia gratis data, grace freely given, is named the manifestation of the Spirit. Thus, therefore, the apostle, therefore to the apostles it is said to be given the Holy Spirit to the operation of the working of miracles because it was, what, because to them was given sanctifying grace, with a sign manifesting. That's clear when they went out and converted in the world, right? If, however, there's given a sign of sanctifying grace without grace, the Holy Spirit would not be said to be given, what, simplicitare, right, the old distinction that there's Donald being famous on it, except with some determination, according, as it is said, that to some is given the prophetic spirit, the spirit of miracles, right, but not the Spirit of the Holy Spirit, simply not. Insofar as that from the Holy Spirit they have the power of prophesying or doing, what, miracles, so that doesn't assure your salvation, you know, and Christ said, we were miracles in your name, we didn't. Yeah, yeah. I'm a priest, you probably, Christ and I were people. Yeah, that'd be one example. So now these first three articles, in a sense, are telling us what mission is, right, huh? Okay. Now he's going to get down to who can be sent, and of course it's only the Father, it's only the Son of the Holy Spirit who can be sent, and the Father can not, right? So it takes up this problem of the Father. To the fourth then one puts Proceeds thus, it seems that also it belongs to the Father to be sent, for for a divine person to be sent is for him to be given, but the Father gives himself, because he cannot be had except by giving himself. Therefore it can be said, the Father sends himself. That's an interesting objection, huh? Moreover, a divine person is sent by the indwelling of grace. But, through grace, the whole trinity inhabits us, dwells in us, huh? Interesting, let's come into word English, inhabits, inhabits. According to that of John 14, chapter 14, verse 23, to him we will come and make our dwelling, our resting with him. Therefore, each of the divine persons is what? Sent. Moreover, whatever belongs to one person belongs to all, apart from the notions and the, what? Persons. But mission does not signify some person, nor does it signify some notion, since there are only five notions, as we saw before. Therefore, it belongs to each divine person to be, what? Sent. Against all this is what the great Augustine says, huh? In the second book about the trinity. That the Father alone is never, what? Read. Yeah, it's never said to be sent, right? Due with the fact that it doesn't proceed from anybody, right? So, something required in the notion of mission, right? It should be from somebody. It doesn't belong to the Father, right? Isn't the first mover cannot be moved himself? Well, God is the first mover. No, no, no. But in the idea of mission, you see, it's the idea that, what? You proceed from somebody to someone, right? And he's not from anybody. He is the beginning, huh? The beginning that has no beginning, huh? The beginning of the whole divinity, as they say. I can't understand that. Hmm? Yeah. So, I answer it should be said that mission, or what? Sending, right? In its definition, right? In sui ratione. Implies a going forward, a procession from another. And in God, this is by origin. Whence, since the Father is not from another, in no way, nullomodo, does belong for him to be sent. But only to the Son and the, what? Holy Spirit. To whom it belongs to be from another. The Son can't do anything I say, right? From himself. Now, the first objection was talking about, well, doesn't the Father give himself, right? Sometimes, it has to see some distinction here. To the first, therefore, it should be said that if to give implies a liberal or free communication of something, thus the Father, what? Gives himself, huh? Insofar as he communicates himself freely to the creature to be enjoyed, huh? That's really liberality, isn't it? Generosity, huh? I'm giving myself to you to enjoy me, he's saying, huh? But if it implies, what? Authority, meaning, what? The origin, right? Since when you speak of an author, right? Now, we get the word in English, it's kind of changing a little bit the meaning, right? But the author is the, what? The origin of that book, okay? So, it's, in a way, speaking of origin, again. If it implies the origin of the one, what? Giving with respect to what is given, thus it does not belong to be given in God, except to the person who is from another, just as needed to be sent, huh? So, if you imply in the idea of giving that, what? You are from me, right? If I give you, you are from me, well, then, you can't speak of the Father being given, huh? So, if it is just a free giving, a communicating of yourself, then you can say that the Father can, what? Give himself, right? So, the word Ndari there is a little more multiple in meaning than the word mission, right? We never say that the Father sends himself to us. But we could, in some sense, say that the Father gives himself, but not if you understand you're giving, you know, having an origin, right? And that's the giving that goes with mission in the strict sense. To the second now, huh? The second objection said the divine person is sent by the indwelling of grace, but through grace the whole Trinity dwells in us. According to the great words of John, chapter 14, To him, we will come, and we now are the Father, Son, and the Holy Spirit. We'll make our dwelling with him. To the second, therefore, it should be said that although the effect of grace is also from the Father, who dwells in us, the grace, just as the, what? Son, Holy Spirit. Because, nevertheless, he is not from another, right? He cannot be said to be, what? Yeah, he is not said to be sent. And this is what Augustine says in the fourth book about the Trinity. That the Father, when in time by someone is known, he is not said to be, what? Sent. For he does not have one from whom, the two words are nice, and they go, that's it, or ex-go, from whom, right? He proceeds, huh? And the third objection is saying, well, how does this distinguish the Son and the Holy Spirit from the Father? It's not a emulation, it's not a, what? Notion. In some way, it does refer to him, though. To the third, it should be said that mission, insofar as it implies a procession from one sending, right, includes in its meaning notion. Not one of those in particular that we spoke about, but in general, right, insofar as to be from another is common to two, what? Notions, huh? So the activity of the Son, right? And then the being breathed of the Holy Spirit, right? So it does refer to something that distinguishes the Son and the Holy Spirit from the Father. It's kind of a beautiful way that, suspicions are interesting to us because we're talking about something being sent to us, right? But at the same time, it looks back to the distinction of the Trinity, right? And the distinction of the Son and the Holy Spirit from the, what, Father. He can't be sent because he's not from anyone. There's no one to send them. But the Son and the Holy Spirit can be sent, right? Because they are from another, right? Mm-hmm. Mm-hmm. Now, the next article, it seems that it does not belong to the Son to be sent invisibly, right? Now, why does this come up here, right? When you talk about the invisible mission, it seems that it's concentrating on the Holy Spirit. Yeah. And that the Holy Spirit belongs to the Son to be sent invisibly. At least that's what it sounds like. I just got it looking at the Article 5 and Article 7. Article 5 is asking, with the Son, it belongs to the Son to be sent invisibly, right? And then 7, he's asking for us, with it belongs to the Holy Spirit to be sent visibly, right? I suppose it's because we have so much in mind, the fact that the Son is sent to us by his incarnation, right? And the Holy Spirit is not incarnate. So is there a visible sending of the Holy Spirit? It's a little more, not as stand out, right? And then we're so much impressed with the visible sending, you know, the activity and all the rest of this, that we might kind of handle the background. Because there's also an invisible sending of the Son, right? So just reverse these two persons, right? To the fifth, one proceeds thus, it seems that to the Son, it does not belong to be invisibly sent. And perhaps this is also because of the fact that we tend to think of grace and charity together, right? So you can't have sanctifying grace without charity. You can't have charity without sanctifying grace. But you can't have an unformed faith without, what, sanctifying grace without charity. And since the Son being sent has something to do with God being in us as an own, you might think, well, you don't have to be sent without that sanctifying grace stuff. So that may be a big mistake. So the mission, the invisible mission of a divine person is to be noted according to the gifts of what? Grace, huh? But all gifts of grace pertain to the Holy Spirit. According to that of the first Corinthians 12. That all these graces are worked by one and the same what? Spirit. I was reading the fifth book of Wizards this morning, where he's going through the words. He's taking up the word one, then the word same. Unus atque idem. One and the same, right? Very closely connected, huh? It distinguishes unum per se and unum paracidens and same per se and same paracidens, right? Very much tied up. Therefore, no one is sent invisibly except the Holy, what, Spirit, huh? Moreover, the mission of a divine person is by grace making us pleasing to God, the sanctifying grace. But the gifts which pertain to the perfection of the understanding are not gifts of grace making us pleasing to God. Since without charity, they are able to be had, right? According to that of 1 Corinthians chapter 13. If I had prophecy and I, what, were to know all mysteries and all science, and if I had such faith, I had all faith so that I could, what, move mountains. But I did not have charity, I am nothing. Even St. Paul seems to be saying, you can have faith without what? Yeah. And as I said, if you look at the text there, we looked at one time in this group, Vatican I, right? It says, you know, that faith without charity, right? It's not strictly speaking of virtue, right? But it's a donum dei, it says. It's a gift of God, right, huh? So if I have faith without charity, don't I know God? Isn't God in me as known and hasn't the Son been sent to me? Well, think twice about that. Okay? Rouse us to consider more correctly, as Thomas says the angels do, right? But that's the rejections proceeding from, right? The fact that you can have faith, as he says here, the written word, and then the tradition there in the First Vatican Council says, yeah, you can have faith without charity. It's also sapientia, right? He's also truth, huh? I am the way, the truth, and the life. The emphasis is upon truth, because he's the Son, right, who precedes by way of mind. Moreover, the mission of the divine person is a certain procession, going forward. But other is the going forward of the Son, other that of the, what? Holy Spirit. Therefore, other is the mission of one and the other, if both of them are sent. And thus, one of them would be superfluous, since one would be, what? Sufficient to sanctify the creature. But again, this is what is said in the Book of Wisdom, chapter 9, verse 10, about the divine wisdom. Send him from heaven to, what? The saints. And from the seat of your greatness. Thomas says, As I answer, it should be said, that through grace making us pleasing to God, per gratia gratum facientum, the whole trinity dwells in the, what? Mind, huh? Now, mind, I don't think, means reason as opposed to will, right? Men's often involves, what? Both, huh? Both the reason and the will, right? Okay. Just like Aristotle says sometimes that the will is in the reason, right? And the reason is taken, not as distinguished from the will, but for that, the spiritual part of the soul. The material part. To him we will come, right? And we will make our dwelling with him, right? Now, to be sent, for a divine person to be sent to someone, through an invisible grace, signifies a new way of indwelling of that person. And his origin from another, right? Both of those, you see? It doesn't fit the father, right? The second of those two, right? Whence sends to both the son and to the Holy Spirit. It belongs to dwell in someone, through grace, and to be from another. It belongs to both of them, to be sent in an invisible way. To the father, although it belongs to him, to dwell in someone, through grace. Nevertheless, it doesn't belong to him, to be from another. And consequently, neither is he, what? Sent, huh? This precise use of sent and the exclusion of the father from being sent, right? Is something based upon the very words of Sacred Scripture. That never, as Augustine says, right? Is the father sent to be, what? Sent. Only the son and the Holy Spirit. Even though we can say that we, meaning the father, the son, the Holy Spirit, you know, if you have grace, we will come and make our dwelling with you. That's pretty nice. to these guys to be your guests, right? You see? So the Father will be your guest too, huh? These three, what, men that came to Abraham, was it, right? Two who were sent. Yeah. One, one favorite. But you can't say that the Father was sent, they'll say. You can say, what do we do? No, do you? Yeah, that's the scripture, that's the way scripture speaks, right? And so something of the nature of the distinction of the persons comes out in this. Now, the first objection is saying, hey, the Holy Spirit is said to be the source of grace, right? The one who gives grace, huh? Okay. But does the Holy Spirit, is this a, how's that to be understood? Is that only the Holy Spirit that gives grace? Or is it that this is appropriated, huh? You see? The first therefore should be said, that although all gifts, insofar as they are, what? Gifts. Are attributed to the Holy Spirit, right? Because he has the notion of the first gift, according as he is loved. So, Thomas explained that every other good thing I give you, I give you because I love you. So, what I give you first is my love, right? So, love has the aspect of being the first gift. And since the Holy Spirit proceeds by way of love, then he also has the name gift of what? God, right? And therefore, we attribute, maybe appropriate, to the giving of all gifts, right? If you look at the two accounts of the Our Father, you know, in the one, he talks about, you know, you people are big, bad as you are, and you know how to give your sons good gifts, and so on. So, won't you have any father who will give good gifts? But then the other text, I think, like in Luke, is it? It says saying good gifts is to give the Holy Spirit. As if it's the same thing, to give the Holy Spirit and to give good things. Well, it isn't exactly, but there's a connection, right? Right? Because he's the first gift. He has the aspect of being the first gift. So, other good things are given because he's given you his love in some way, right? So, if you thank God for what he's given you, you should first thank him for giving his love to you, right? And then all these other things he gave you because he gave you already his love. So, he says, although all gifts, insofar as they are gifts, are attributed to the Holy Spirit, who has the notion of the first gift, according as he is, what? Love, huh? Nevertheless, some gifts, according to their, what? Particular, right? For special reasons, are attributed by a certain appropriation, right? I can use the word more precisely right now, more precise with appropriation, to the Son. To wit, those things which pertain to the, what? Understanding. So, in the beginning of John's Gospel, it says, and this is a light, the lightens every man who comes into this world. Well, does only the Son enlighten us? Does only the Lord enlighten us? The Father doesn't enlighten us? The Holy Spirit doesn't enlighten us? But, sometimes, it's appropriated to the Son, because he proceeds, but there's a thought of God, huh? My wife was looking for a little thing there. We had painted the kitchen there. She wanted something to put over the thing there. The guy's in the pocket said, God is the best thought. So, I said, well, who thought that out? But he is, you know? He's the thought, right? I think the problem is thinking, he's the best thing to think about, so maybe, you know. But, if you look at St. John's Gospel, God is also the best thought. Maybe as a reader, maybe as some of you were surprised to see that, that I said. I was inclined to another one they had there, where they had a cat kind of stretched out, you know. He said, and lead me not into temptation. So, nevertheless, he says, some gifts, according to their particular or special notions, or definitions, are attributed by a certain appropriation of the Son, to wit, those which pertain to the understanding. And according to those gifts, is to be, what? Observed, right? The mission of the Son. When Suggestin says in the fourth book of the Trinity, that then the Son, invisibly, right, is sent to someone, when by someone he is known and, what, perceived, right? I suppose that perceived is going to involve the will, too. But the emphasis is there upon being known, right, and perceived. So, how is he solving the difficulty there, right? Well, by pointing out that all gifts are appropriate to the Holy Spirit in general for the reason that he is the first gift, right? But other ones, by their special, particular reasons for definitions, are appropriated to the, what? The Son. And according to these, he is said to be sent invisibly. And the second objection is somewhat similar to that, right? But it involves that distinction we said before, that you can have faith without sanctifying grace, without charity, right? And now Thomas is going to say, well, if that's all you've got, it isn't sent to you, strictly speaking. To the second it should be said, that the soul, by grace, is conformed to, what? And I don't know if you've studied that, but when Thomas talks about grace and the theological virtues, he says that the subject of sanctifying grace is the soul itself, while the subject of faith is reason itself. And the subject of hope and charity is the will, right? So the theological virtues are in the powers of the soul, namely the reason and the will. But sanctifying grace is in the soul itself. And just as from the very nature of the soul there flows these two powers, the reason and the will, so from grace in the soul there flows into these powers the theological, what? Virtues, huh? And this grace, as in the soul, is said to be a partaking of the divine, what? Nature, right? By through the theological virtues, we kind of partake even of the divine, what? Operations, insofar as we have something like God's knowing and loving himself, right? Because we start to know and love God himself. So he says, to the second then it should be said that the soul, by grace, grace is conformed to God. Whence, in order that some divine person be sent to someone through grace, is necessary that there come about a likening, right? Assimilation of that person to the divine person who is sent. But this next part that goes with the likening. A assimilation or likening through some gift of what? Grace. And because the Holy Spirit is love, through the gift of charity, the soul is made like what? The Holy Spirit. Whence, according to the gift of charity, is to be observed the sending of the Holy Spirit. Whence, according to the Holy Spirit. Whence, according to the Holy Spirit. Whence, according to the Holy Spirit. Whence, according to the Holy Spirit. Whence, according to the Holy Spirit. Whence, according to the Holy Spirit. Now this is the important distinction he makes here. The Son, however, is what? The Word. The Thought. Not just any sort of thought. But one breathing love, right? This is something we saw in the Trinity, right? So the Father and the Son naturally breathe love. Actually breathe the Holy Spirit. Once to really be assimilated to the Son, you have to breathe love. Once Augustine says in the ninth book about the Trinity, that the verbo we intend to insinuate is knowledge with love, right? Humo more notitia est, right? So not, therefore, by just any perfection of the understanding is the Son said to be what? Sent. But according to such an instruction of the understanding of which it breaks forth in the affection of what? Love. As is said in John 6, 45. Everyone who has heard from the Father and learned comes to me. And in the psalm, in my meditation, fire broke out. Fire wasn't kindled, right? Sardesha, it's been kindled. And that goes back to spend those words that we mentioned before. And therefore, notably, does Augustine say that the Son is sent when, and I quote the words in Latin, kum ako quam, right? Kognositor, kognositor, akwe, what? Percipitor. What Thomas says, what does that percipitor mean? For perceptio signifies a certain, what? Experimental knowledge. And this is properly called, he says, what? Sapientia, according to the etymology of the word. Savory knowledge, right? Sapida scientia, right? You know how I quoted Shakespeare there, right? When Romy's going to kill himself at the end, right? He's doing a very foolish thing. Come, unsavory guy, right? Okay? What does unsavory mean there? Foolish. Foolish, yeah. He compared himself to, you know, driving a ship on the rocks, you know. Well, obviously, it's a foolish captain that does it, right? Now, you know St. Thomas' Rhythmus there, the Adorote, Devote, right? So, when there's the fifth quatrain in there, right? What are the words? O memoriale, mortistoma. Eton priest. Te elis, samper, ducis sapere. Yeah. So, it's the same idea, right? He's referring to kind of that experimental knowledge, right? Which is not without, what? The perfection of charity, right? That savory, right? In the full sense. Without charity, yeah? But the most clear statement there is the one from Augustine, the ninth book of Trinity. Kumamore notitziast, right? It's one breathing love, right? Or meditazione mea, exardition. I don't find a faith without charity. It has to be there for us to kind of close off the book. Yeah. But strictly speaking, you don't say that the Son has been sent to him, right? Yeah. Okay? Because the Son is acknowledged, breathing love, right? That's very precise in Thomas' Son. But it's in Augustine, very precise. Now, the third objection here is talking about, hey, the mission of the divine person is a certain procession, right? It belongs only to those who proceed, right? But other is the proceeding of the Son, other is the Holy Spirit. So, therefore, there's another, what? Mission, right? And thus, one of them would be superfluous if you got both from one, right? Why aren't it just the Son being sent or something? Because now he's breathing love, so he's got everything. To the third, it should be said that since mission or sending implies the origin of the person sent, right? That's sent by someone or from somebody, right? And the indwelling through grace, as has been said above. If we speak of mission or sending as he guards the origin, then the mission of the Son is distinguished from the mission of the Holy Spirit. Just as generation from procession. Recall that we didn't have a name for the going forward of the, what? Holy Spirit. So, he kept the common name, right? But we had a name for the going forward of the Son, which was generation, so we used that, right? If, however, as regards the effect of grace, right? Thus, the two missions, the two sendings, come together in the root of, what? Grace. Grace, huh? But they are distinguished in the effects of grace, which are the illuminating, the enlightening of the understanding, and the inflaming of the, what? The heart, the affections. And thus is manifested one cannot be without the other, because neither is without grace making us pleasing to God. Nor is one person separated from the other, right? So they're distinguished by their proceeding, right? The Son and the Holy Spirit can be sent, because they both proceed from another, right? But the one proceeds from another by generation, and the other, unnamed, by another kind of proceeding, right? The one is generated, and the other is breathed, shall we say, right? So that's a distinction, right? And, but as far as grace, they are rooted in the same, what? They have the same root. Grace, which, as I said, is in the soul, right? But then, you know, like the root branches out, and you have two effects. One is the enlightening of the mind, a kind of experimental analogy, right? And this is attributed to the, what, Son, because it has a likeness to the way he proceeds, right? The other is the inflaming of the heart, and this is attributed to the Holy Spirit, because he proceeds by way of love, right? So take a little break here now. Mm-mm. Mm-mm. Mm-mm. Mm-mm. Mm-mm.