Prima Pars
148. Summa I, Q. 43, Arts. 3–5: Sanctifying Grace, Why the Father Is Not Sent, and the Invisible Sending of the Son
Class of 2008-07-03
https://berquistcourse.com/course/theology/10-prima-pars/148-summa-i-q-43-arts-3-5-sanctifying-grace-why-the-father-is/

[0:00] Son, Holy Spirit, Amen. God, our Almighty, Guardian angels, strengthen the lights of our minds, or to illumine our images and arouse us to consider more quickly. Saint Thomas Aquinas, angelic 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.

[0:30] today. October 6th. Amen. We're up to Article 3 now, in Question Forty-Three. 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,

[1:18] 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, sanctifying grace, the divine person himself would not be given, but only his what? Gifts, which is the mistake or error of those saying the Holy Spirit is not given but his gifts.

[2:02] 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 chapter five verse five, 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.

[2:43] Therefore, unsuitably is it said that the divine person is sent by the gifts of sanctifying grace of grace, making us pleasing to God. Used 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?

[3:13] 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: gratia gratis data and gratia gratum facientem. Well, all grace is gratis data.

[3:51] So the grace that doesn't sanctify you is 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.

[4:08] 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.

[4:24] So even faith or unformed faith, without charity, without sanctifying grace, is nevertheless the gift of God, as the first Vatican Council teaches. Therefore, the divine person is not only sent according to sanctifying grace. Rabanus Maurus huh, he's the guy who wrote that prayer. The Holy Spirit, one of those prayers we say. He's back about the eight hundreds, I think. Rabanus Maurus says that the Holy Spirit is given to the apostles for the operation of miracles.

[5:06] 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.

[5:23] But against all this is what Augustine says in the fifteenth book about the Trinity. He's reading authorities, Augustine, whoever he is. Keep on hearing about him, Rabanus Maurus and Thomas, don't you?

[5:38] 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. It follows that the mission of the divine person is not except by sanctifying grace.

[6:11] 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.

[6:30] 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?

[6:51] So we 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,

[7:12] 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.

[7:32] 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 is in the effects, partaking of its goodness.

[8:13] 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,

[8:39] 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.

[9:04] 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.

[9:32] 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 facientem grace making one pleasing to God, sanctifying grace. According to that only is a divine person sent and going forward temporarily.

[10:11] 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.

[10:37] You have the power of enjoying God only if you have sanctifying grace. But then you're papists. That's something, huh? But nevertheless, in the very gift of grace, making one pleasing to God, a very gift of sanctifying grace, as we call it, the Holy Spirit is had and dwells in what man.

[11:08] 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.

[11:42] Now, Thomas is going to reply to objections, where you'll see maybe a little more exactly why he said what he did in the body of the article.

[11:54] The first objection is objecting that if he's given by grace, well, then he's giving grace and not giving himself. To the first, therefore, should be said that through the gift of sanctifying grace, of grace making one pleasing to God, the rational creature is perfected through such a gift.

[12:26] To this end, that he is able not only to freely use the created gift here, the grace has been given to him, and maybe the the knowledge or the love has been given with that, but he can also enjoy what the divine person Himself.

[12:46] 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.

[13:14] So, what about Mary? then So one moment What about Mary? Is the is she full of grace because the Lord is with her, or is the Lord with her because? the Lord is with her because she's full of grace. Or Or can it be, like Aristotle said, you know, the two things can be causes of each other, right? Yeah, in other words, that the her being full of grace is a disposition of her soul to receive him, right?

[13:46] But the one she receives is also the efficient cause of the grace that she's full of. So maybe things can be cause of each other in different ways.

[14:08] Now this is anticipating the second objection, right? The second objection says this preposition secundum denotes the mediation of some cause. But the divine person is the cause that the gift of grace be had, and not the reverse. And he quotes even authority there, right? That the charity of God is diffused in our hearts by the Holy Spirit. So he says the second it should be said that sanctifying grace, grace making us pleasing to God, disposes, right, the soul to having a divine person.

[14:48] Now disposition there is going to be reduced to what form of cause, kind of cause? You know, it's more whereby the matter is rendered suitable to receive the form, right? So it's not matter in strict sense, but the subject, right? So the disposition whereby the subject is apt to receive something, right? Just like as a professor, right? Now the sort of dispositions, right, that you look for in the student, or by the student, is apt to receive what you have to say.

[15:34] Well, that disposition on the side of the student is reduced to what the matter. No. A lot of times, no, when we talk about say the 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?

[16:09] 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.

[16:31] But nevertheless, the very gift of grace is from the Holy Spirit, and this is from a what? Mover or maker, 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.

[16:58] So I say you can make the 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? But 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 or the or the grace.

[17:30] Yeah. Yeah. Does sanctifying grace only dispose the soul to having God, or does it actually give God? Is it is it only dis disposed Hmm. You seem to be saying that sanctifying grace just gives its disposition. Yeah. But it doesn't sanctifying grace give. its display. Well, y you can go on a little bit more as you do later on, right? As actually hinted before that uh uh the Holy Spirit is not changed, right, Through being sent to us, huh?

[18:06] But we are changed and transformed, right? So the Holy Spirit is said to be us in us in a new way, right? Through a change that takes place in us, right? But yet I would hesitate just to come on and say the change that takes place in us is the cause of the Holy Spirit being with us because He's the cause of the change within us. Okay.

[18:33] But but there's not a a real change in the Holy Spirit, right? But He's still the cause of that change in us whereby he is said to be in us in a new way. Okay, so he so if by grace He's in us in a new way, yeah, and we participate by by sanctifying grace we participate in the life of God. Then why is he saying that sanctifying grace disposes the soul to having a divine person when it seems that sanctifying grace?

[19:01] It doesn't simply dispose, but actually gives to the one person. Well, yeah, the Holy Spirit is 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.

[19:31] See, I just know that but it's in sanctifying grace that our participation in God's life. Sorry. 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 so on and so on." Okay, is that giving you the book? No, but it disposes you to receive that book from me, right? I see you're going to profit from it, right?

[20:03] Okay. So now I give you the book, right? Sister Gertrude gave me the relic there, Saint Gertrude huh? See, because I was talking about Gertrude. I got interested in Gertrude because my mother's name was Gertrude, right? So I was expounding about Gertrude and Only person you've ever heard expound grit to get a few things on Gertrude you know. But I do have this relic. She's an old woman.

[20:27] She's, you know, going to come to the end of her life. So, so I'll give it to you, you know. Okay. But is 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 looked to me, is it? No. But see, God won't give Himself in this way to us, nor can we receive Him in this way without the sanctifying grace.

[20:57] But that's still on the side of the what subject, yeah? Because 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? See. But by this grace, we are not only made in some way like God, but we're also disposed to receive God Himself. In In not necessarily even before that. And and the receiving before that before the division, is that something distinct from grace?

[21:33] 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 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 know quite know when he's coming, you know. But he comes especially when you get an increase of grace, huh?

[22:06] Or when you begin something like that, religious life or something, some you know new advance, let's say in Christian life, right? But I'll talk about that more explicitly later on. But there's always there's always some grace given, whereby you are apt to receive as a guest the Holy Spirit or receive the Son, right?

[22:34] Because it's a disposition, of us yeah, quality, yes, which comes. But 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? This will come out more explicitly later. And and the Holy Spirit when God is in us says what love, right? The two go together, right?

[23:08] I think it's helpful. 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?

[23:29] Just like you might say that when you warm something, right? You make it apt to receive fire, right? But maybe the fire is a cause of the thing being warm too.

[23:43] But then the thing is apt to receive this form of fire, come inflamed. So when you watch something, throw a box in the fire, and then almost as the fire explodes from it from within or something, because it's so hot inside that it's

[24:22] exploding from the fire. We said. Go back to that. To the third objection now, right? And Augustine says, when in time the son is perceived by the mind, he is said to be sent, right?

[24:42] 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 what dwell in us, or is he what had by us, huh? Only by grace, sanctifying grace. And the fourth objection says that the Holy Spirit was given to the apostles for the operation of miracles. Thomas understands it in the way he explains it.

[25:20] 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.

[25:46] Whence it is said in one Corinthians twelve seven that gratia gratis data, Grace freely given is named the manifestation of the Spirit. Thus, therefore, the apostle, it differs

[26:06] to the apostles that is said to be given the Holy Spirit, apparition, working miracles, because it was what? Because to them was given sanctifying grace, huh? With a sign manifesting it. It's clear when they went out and converted the world, right?

[26:32] If, however, there's given a sign of sanctifying grace without grace, huh? The Holy Spirit would not be said to be given what? simpliciter, right? The old distinction, that Aristotle made famous on.

[26:50] Except with some determination, according as it is said that the Son was given the prophetic spirit, the spirit of miracles, right? But not the Spirit Holy simply. In so far as that from 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 did.

[27:17] Yeah, yeah. I think they use the example of the high priest who prophesied that Christ died for the people. Yeah, that'd be one example.

[27:31] Yeah, yeah. So now these first three articles, in a sense, are telling us what mission is, right? 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 or the Holy Spirit who can be sent, and the Father cannot, right?

[28:03] So he takes up this problem of the Father. To the fourth, then one. Proceeds thus. It seems that also it belongs to the Father to be sent.

[28:17] 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 that the Father sends himself.

[28:38] That's a good 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. I was going to we're at English on habits, inhabits. According to that of John fourteen, chapter fourteen, verse twenty-three, to him we will come and make our dwelling, huh, our resting with him. Therefore, each of the divine persons is what sent.

[29:26] 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.

[29:58] 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?

[30:21] Why not? That's going to do 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. This doesn't belong to the Father, right? Isn't the first mover cannot be moved himself? Well, God is the first mover. But in the idea of mission, you see, is the idea that what you proceed from somebody to someone, right?

[30:53] And he's not from anybody. He is the beginning, huh? The beginning that has no beginning, huh? Beginning of the whole divinity as they say. Non aliud Yeah I kind of understand that.

[31:10] 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 nullo modo 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.

[32:01] The Son can't do anything I say, right, from himself. Now, the first objection was talking about what doesn't the Father give himself, right? Sometimes 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 insofar as he communicates himself freely to the creature to be enjoyed.

[32:40] That's really liberality, isn't it? Generosity, huh? Giving myself to you to enjoy me, he's saying, huh? But if it implies what authority, meaning what the origin, right? Because since when you speak of an author, right now we get the word English, just kind of change 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.

[33:17] 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.

[33:37] 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 can't speak of the Father being given, huh? If in this just a free giving or communicating of yourself, then you can say that the Father can what give himself, right? So the word dari there is a little more.

[34:08] Multiple in meaning, than the word mission, right? We'd never say that the the Father sends Himself to us, but we could, in some sense, say that the Father gives Himself,

[34:24] but not if you understand in giving, you know, having an origin, right? And that's the giving that goes with mission in the strict sense.

[34:38] To the second now, second objection said the divine Person is sent by the indwelling of grace, but through grace the whole Trinity dwells in us, according to great words of John, chapter fourteen. To Him we will come, and we now are the Father, Son, 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 through grace, just as the what Son, Holy Spirit, because nevertheless He is not from another, right?

[35:21] He cannot be said to be what? Sent. Yeah, He's 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's not said to be what sent,

[35:43] for He does not have one from whom. Two words in Latin: deco, is it or exco from whom, right? He proceeds. And the third objection is saying, well, how does this distinguish the Son and the Holy Spirit from the Father? It's not a relation. It's not a what notion? Well, in some way, it does refer to them though. To the third, it should be said that mission, insofar as it implies a procession from one sender, right, includes in its meaning notion, not one of those in particular that we spoke about, but in general, right.

[36:34] Insofar as to be from another is common to two what notions? So the paternity of the Father, 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 the objections 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.

[37:07] 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.

[37:22] But the Son and the Holy Spirit can be sent, right, because they are from another, right. 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? Well, in

[38:13] Article Three, it was when he talked about the invisible mission. It seemed he was concentrating on the Holy Spirit. Yeah. And ended up 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 Five and Article Seven. Article Five is asking whether the Son it belongs to the Son to be sent invisibly, right?

[38:37] And then seven, he's asking us whether it belongs the Holy Spirit to be sent visibly, right? I suppose it's because we have 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 have in the background: is there also an invisible sending of the Son, right?

[39:19] So just reverse for these 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.

[40:12] And since the Son being sent has something to do with God being in us as known, you might think, well, you don't have to.

[40:26] He can be sent without that sanctifying grace, doesn't? But that may be be mistaken. So the mission, the invisible mission of a divine person, is to be noted according to the gifts of what grace. But all gifts of grace pertain to the Holy Spirit, Spirit, according to that of the First Corinthians twelve, that all these graces are worked by one and the same what spirit. I just read in the fifth book of wisdom this morning, where he's going through the words, he's taking out the word one, then the word same.

[41:18] Unus atque idem, one and the same, right? Very closely connected. He distinguishes unum per se and unum per accidens and same per se and same per accidens, right? Very much tied up.

[41:40] Therefore, no one is sent invisibly except the Holy what Spirit. 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 one Corinthians chapter thirteen, 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.

[42:33] But I did not have charity; I am nothing. Even Saint Paul seems to be saying, "You can have faith without what?" Charity. Yeah, and as I said, if you look at the text there, we looked at one time, I think in this Vatican one, right? It says, you know, that faith without charity, right? It's not strictly speaking a virtue, right? But it's a donum dei, it says, It's a gift of God, right?

[43:03] Huh? And so, if I have faith without charity, don't I know God? Isn't God in me? Is known, and hasn't the Son been sent to me? Well, think twice about that. Okay, arouse us to consider more correctly, as Thomas says, the angels do, right? But that's the objection 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.

[43:40] What happened today was Caritas. He's also sapientia, right? He's also truth. 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.

[44:07] 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, right?

[44:28] And thus, one of them would be superfluous, since one would be what sufficient to sanctify any creature. But against this is what is said in the Book of Wisdom, chapter nine, verse ten, about the divine wisdom.

[44:49] Send him from heaven to what the saints, and from the seat of your greatness. Thomas says, "I answer: It should be said that through grace, making us pleasing to God, per gratia gratum facientem, the whole Trinity dwells in the what mind. Now, mind, I don't think means

[45:22] reason as opposed to will, right? Men's often involves what both, both the reason and the will, right? Okay. Just like Aristotle says, sometimes that the will is in the reason, right? And reason is taken not as distinguished from the will, but for that the spiritual part of the soul, the material part.

[45:55] To him we will come, right? 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. So it doesn't fit the father, right? The second of those two, right?

[46:31] 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.

[46:51] 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. No, 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.

[47:24] 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. These guys to be your be your your guests right huh you see so the father would be your guest too on these three what men that came to Abraham was it right

[47:50] yeah but you can't say that the father though was sent the same so what no big deal yeah but 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

[48:18] now the first objection is saying hey the Holy Spirit um 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

[48:54] the first therefore it should be said that although all gifts in so far as they are what gifts are attributed to the Holy Spirit right because he has the notion of the first gift

[49:13] 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 the giving of all gifts right

[49:54] 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 know how to give good gifts but then the other text I think like in in Luke is it instead saying good gifts is give the Holy Spirit as if it's the same thing to give the Holy Spirit and to give good things what is it exactly but there's a connection 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

[50:30] right So if you thank God for what He's given you, you should first thank Him for giving, giving His love to you, right, and then all these other things He gave you, because He gave you already His love.

[50:51] 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.

[51:06] Nevertheless, some gifts, according to their what, particular, right, special reasons, are attributed by a certain appropriation, right? I can use the word more precisely here now, more precisely, 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 was a light that enlightens every man who comes into this world." Well, it's only the Son enlightening us.

[51:39] It's only the Word enlightening us. The Father doesn't enlighten us. The Holy Spirit doesn't. But it's appropriated to the Son because He proceeds what, as the thought of God, huh?

[51:58] From the Father of lights. And from the Father of lights. Yeah, yeah. My wife was looking for a little thing there we had painted the kitchen there. She wanted something to put over the thing there. As Plackett said, God is the best thought. I said, what does that matter?

[52:18] But He is, you know. He's the thought, right? I think the first thing he's the best thing to think about, maybe you know. But if you look at Saint John's Gospel, God is also the best thought. Maybe as a reader, maybe as somebody who worships about it, I was surprised to see that. Then I said, What if not?

[52:42] I was implying to another one they had there, where they had a cat kind of stretched out, you know. And said, "And lead me not into temptation."

[53:05] So, nevertheless, he says, some gifts, according to their particular or special notions, the definitions, are attributed by a certain appropriation to 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. Whence Augustine 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 there upon being known right and perceived

[53:59] so how is he solving the difficulty there right 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 or 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

[54:40] 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 God. I don't know if you've studied that but when Thomas talks about grace and the theological virtues

[55:17] 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 okay

[56:09] and this grace that's 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 in so far 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 Is conformed to God.

[56:42] 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.

[57:26] Whence, according to the gift of charity, is to be observed the sending of 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?

[57:52] This is something we saw in the Trinity, right? So the Father and the Son naturally breathe love, naturally breathe the Holy Spirit. Once to really be assimilated to the Son, you have to breathe love.

[58:11] Once Augustine says in the ninth book about the Trinity that the Verbum, and we intend to what insinuate, is knowledge with love, right? Amor more notitia est, right?

[58:32] 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 six forty five. Everyone who has heard from the Father and learned comes to me, and in the psalm, in my meditation, fire broke out. Fire was kindled, right?

[59:09] Exarduit it's been kindled. And that goes back to spend those words that we mentioned before. it's at recipiter And therefore, notably, does Augustine say that the Son is sent when, and I quote the words in Latin, cum aliquo cognoscitur atque percipitur What

[59:36] Thomas says, what does percipitur 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?

[1:00:06] You know how I quoted Shakespeare, right? When Romeo is going to kill himself at the end, right? He's doing a very foolish thing. Come, unsavory guy, right? What does unsavory mean? Foolish, foolish. He compared himself to you know driving a ship on the rocks, you know. Well, obviously it's a foolish captain that does that, right?

[1:00:40] 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 mortis Domini, panis vivus vitam praestans homini, praesta meae menti de te vivere et te illi semper dulce sapere Yeah. That'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?

[1:01:22] That savory, right, in the full sense, without charity. But the most clear statement there is the one from Augustine, the ninth book of Trinity. Cum amore notitia est, right? It's one breathing love, right? Or meditatio mea exarsit ignis So someone has a kind of faith without charity, is it just it has to be there? Where is the kind of close on the book? Yeah, yeah. But strictly speaking, you don't say that the Son has been sent to him, right?

[1:02:07] Yeah. 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 eh?

[1:02:48] 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 than the Holy Spirit, so. Therefore, there is another what mission, right?

[1:03:06] And thus one of them would be superfluous. If you got both from one, right? Why not just the Son being sent or something? Because now he's breathing love, so he's got everything.

[1:03:22] 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.

[1:03:55] Recall that we didn't have a name for the going forward of the 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?

[1:04:13] 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.

[1:04:44] And thus, as 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?

[1:05:05] 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, 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?

[1:05:37] They have the same root, Grace, which, as I said, is in the soul, right, huh? 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 knowledge, 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?

[1:06:16] So take a little break here now.