Tertia Pars
73. Summa III q.32 a.1–3: The Holy Spirit and Christ's Conception – Appropriation to the Spirit, 'Conceived de Spiritu Sancto,' and Why the Spirit Is Not Christ's Father
Class of 2010-01-28
https://berquistcourse.com/course/theology/13-tertia-pars/073-summa-iii-q-32-a-1-3-the-holy-spirit-and-christs-conception/

[0:00] Don't stay too late here, man. That frees me out there. Something, but yeah. Then, when I consider about the principio activo, right? The act of, the acting upon principle, in the conception of Christ, and about this four things are asked. First, whether the Holy Spirit was the active beginning of the what conception of Christ.

[0:29] Secondly, whether it can be said that Christ was conceptus de Spiritu Sancto, right? That preposition de, you know. You have to understand Latin I guess you know. Problem about that. Third, whether it can be said that the Holy Spirit is the Father of Christ according to the flesh? I'm sure Thomas will say no.

[0:55] And fourth, whether the Blessed Virgin did something actively in the conception of Christ? Huh? Not the act of conception itself. To the first one goes forward. Thus, it seems that the effecting of the conception of Christ ought not to be attributed to the Holy Spirit, and I can argue against this

[1:25] because, as Augustine says in the first book about the Trinity, undivided are the works of the Trinity, right? Just as undivided is the essence of the Trinity.

[1:42] That's why we say in the name of the Father, right, singular. But to effect the conception of Christ is a certain divine work. Therefore, it seems that ought not to be more attributed to the Holy Spirit than to the Father or the what a Son. So this is a question of appropriation. when you speak of the Holy Spirit, but we'll see what the Master says. Moreover, the Apostle says, "It's an empty.

[2:14] " There's another thing here. I was thinking, you know how how John doesn't name himself in the Gospel? There, he says the disciple whom Christ loved. Isn't that phrase, you know, really Antonomasia It's not a one word, but it has the functions of Antonomasia right? Because he was not the only one, obviously, he loved, right? So he's said to be by Antonomasia Yeah, it's interesting.

[2:46] It's amazing how important Antonomasia is there in Scripture that we're speaking. I think John does it also with. Well, our Lord does, I guess, when he addresses his mother as woman, and it could be

[2:57] something similar. Yeah, but Thomas gives another explanation of it. You know, you know, why don't he's saying that she's asking him to perform a miracle, and he does that not as man, but as God, right? And she's not his mother, as God, right? But then on the cross when he suffers in his human nature, right, then he he acknowledges her as mother. Yeah,

[3:27] it's kind of a subtle thing. Look, I have that sense too, you know, but she is the woman, right? Yeah, yeah. Moreover, the apostle says Galatians four chapter or verse four. that when the fullness of time came, right? God sent his only son, right? His son made from a woman, right? Huh. Which Augustine expounding in the fourth book of the Trinity says, in that respect he was sent, in which he was made from the what woman, from yeah.

[4:08] But the mission of the son is attributed most of all to the father, as in the first part is had. Therefore, also the conception, according as he was made from the woman, ought especially to be attributed to the father. That's interesting, right?

[4:28] Moreover, Proverbs chapter nine, verse one, it is said, wisdom built for itself a what house? But the wisdom of what Christ Himself is the wisdom of God, according to that of one Corinthians one verse twenty four. Christ is the power and the wisdom of God.

[4:52] But the house of this wisdom is the body of Christ, which is also said to be his what temple, according to that of John chapter two. This he said about the temple of his body. Therefore, it seems that to affect the conception of the body of Christ ought especially to be attributed to the Son, not to the Holy Spirit. Okay, you have me thoroughly confused, Thomas.

[5:19] That's my old teacher, Cuthbert, used to say. You know, it's a business of the teacher to confuse the issue. Makes us stop and think, though, right? But against all this is what is said in Luke chapter one verse thirty five that the Holy Spirit will come upon you.

[5:40] Okay. Now the first distinction Thomas makes, he says, I answer it should be said that the conception of the body of Christ is a work, an operation of the whole what? And the whole Trinity has has done, right? But it is what appropriated, you might say, it's attributed, nevertheless, to the what, Holy Spirit, right? Just like creation attributed to the what, the Father, right? Like in the Apostles Creed.

[6:13] I believe in God, the Father Almighty, Creator of heaven and earth. But He created heaven and earth, and not the Son and the Holy Spirit. No, attributed to Him. So now, why should this be appropriated to the Holy Spirit?

[6:28] First, because this fits the cause of Incarnation, which is considered on the side of God. For the Holy Spirit is the love of the Father and the Son, as is had in the what first part. But this came about from the maximo right, love of God, right?

[6:58] That the Son of God took on for Himself flesh in the virginal womb, whence it is said to what he said to Nicodemus there, we're talking about baptism and so on. For thus God loves the world that He gave His only only begotten the Son. So love is appropriate to the Holy Spirit. That's a good reason, I think. That's usually the reason that we give, you know.

[7:28] Okay. Now, secondly, this is a secondary reason because this fits the cause Incarnation on the side of the nature what assumed. Because by this is given to be understood that the human nature assumed by the Son of God in the unity of His person is not from any what merits, right? But from grace alone, right? Did human nature deserve to be united to the person of the, or is it gratuitous on God's part?

[8:16] But grace is attributed to the Holy Spirit, right? But there are divisions of graces, but the same Spirit. Whence Augustine says in Enchiridion that that mode in which Christ was born of the Holy Spirit insinuates for us the grace of God, right? Of which God, of which man, rather, no merits preceding, right? From the what nature, which you begin to be, is joined to the Word of God in so great interior person that the same one is the what Son of God, huh?

[9:04] Third, because this fits the the end or limit of the incarnation. For to this end is the incarnation that that man who is conceived would be the holy. Would be holy, right, and the son of God, right?

[9:28] But both of these are attributed to the Holy Spirit. For through him, we are men are made sons of what God, huh? According to that of Galatians, chapter four, verse six.

[9:47] Because that that you are sons of God, God sent His what the Spirit of His Son, in our hearts, crying out, Abba, Father. For he is also. the He is also the spirit of what? Sanctification. Just therefore, as others by the Holy Spirit are sanctified spiritually, that they might be adopted sons of God, right? So Christ, through the Holy Spirit, is conceived in sanctity, that he might be the natural son of God.

[10:23] Whence in Romans one four, according to one gloss, what is sent before, Therefore, who was predestined the Son of God in what power, is manifested through that which immediately follows, according to the Spirit of sanctification, right? That is through which he was conceived of the Holy Spirit, and therefore the angel announcing through this that he has sent before, that the Spirit, the Holy Spirit, will come upon you.

[11:00] And he concludes, and therefore, what was will be born from you, will be what holy, and will be called the Son of God, right? Think of the mind this angel had right mind this angel had right. What he's saying. Said what he meant. What he said. I was reading Thomas there. He's talking about the beginning of the thing on the Apostles' Creed. You know, he's saying you know, after he talks about the parting of it, and then he talks a little about the objection.

[11:29] I believe, you know, this sort of stuff. You know, one said, "Well, he says if the if the peasant doesn't believe the philosopher, right, he would seem kind of stupid, right? " But he says the distance between the peasant and the philosopher's mind is nothing compared to the distance between our mind and the angelic mind. So it is stupid for the peasant not to believe the philosopher.

[11:49] Well, then it's contrary for the philosopher not to believe the angel when he speaks. So love, grace, and sanctification, and sonship, right? These are all appropriately attributed to. him

[12:21] Now Thomas would apply the first objection. Now this is where we have to be careful because you know you know we had the article back there about okay can you attribute something you know appropriate was yeah you have to understand what that means right yeah to the first therefore it should be said that the work of conception is common to the whole Trinity right nevertheless in according to some way is attributed to what individual persons huh.

[12:56] For to the Father is attributed authority, right? The origin, with respect to the person of the Son, who through this conception assumes it to himself, right? To the Son is attributed the assumption of the flesh, right?

[13:21] But to the Holy Spirit, the formation of the body, which is assumed by the Son. For the Holy Spirit is the Spirit of the Son, according to that of Galatians 4: 6, for God sent the Spirit of His Son.

[13:40] But just as the power of the soul, which is in the seed, is contained in the Spirit, which is in the seed, it forms the body in the generation of other men. So the power of God, which is the Son, according to that of Corinthians 1, Christ, the power of God, right? Through the Holy Spirit formed the body that He assumed.

[14:14] And this also the words of the angel show, saying, "The Holy Spirit will come upon you, as it were, to prepare, preparing and forming the matter of the body of Christ, huh? And the power of the Most High, that is of Christ, will overshadow you, right? That is the body of humanity. He will what? Yeah, the incorporeal light, the divinity, shadow from light will be formed in a body, right?

[14:51] That's why he speaks of overshadowing, right? Because there's the light of divinity and the darkness of shadows is all the body and light. Yeah, yeah. But basically,

[15:17] basically the objection is saying this is the work of the Trinity, so it's not taking account the fact that we appropriate things to one person another, right? So in the Apostles' Creed, creation is attributed to the Father. I believe in God the Father Almighty. But then sanctification attributed to the Holy Spirit. Through the Holy Spirit, the Holy Catholic Church, the communion of saints, and the forgiveness of sins, right, was attributed to the Holy Spirit.

[15:44] And again, you know, when Christ breathes the Holy Spirit upon them, right? Does the Holy Spirit forgive sins, and not the other members of the Trinity? But attributed to him, right? So you have that in the creed, huh? I believe in the Holy Spirit, the Holy Catholic Church, right? You know they speak of the Holy Spirit as being as where the soul of the Church, right? The communion of saints is obviously tied up with that, and then forgiveness of sins, right?

[16:12] So those are appropriate to the Holy Spirit in the creed, and then the last things too, right? Yeah, the Roman, right, the new version of the absolution makes mention that God the Father Almighty, So the death, the resurrection of the Son, sent the Holy Spirit in the world for the forgiveness of sins or something like that.

[16:40] You know, Thomas talks about the articles of faith. He'll divide a little bit differently. You know, you don't have them appropriated here. We'll talk about that sometime. The division now. Oh I've improved upon it? The new and improved upon it The new and improved St Thomas

[17:06] To the second, it should be said that mission refers to the person assuming who is what sent from the Father, but conception refers to the body assumed, right? Which is formed by the operation of the Holy Spirit, and therefore, although mission and conception are the same in what subject, that's the old philosophical term, because nevertheless they differ in their definition, huh? Mission is attributed to the Father from whom the Son proceeds, right?

[17:43] The Son in his divinity doesn't proceed from the Holy Spirit from the Father, but to effect the conception is attributed to the Holy Spirit, but to take on flesh is attributed to the Son. He's the only one that took on flesh. that's not an appropriation. He's the only one to do it.

[18:16] It says, "You know, God so loved the world that He sent His only Son." Right? Who sent His only Son? Yeah, because not not the Son, the Holy Spirit. So they're they're assembling the mission is attributed to the Father, right? He sent His only Son, right?

[18:50] Now, what about the formation of that? House for itself, huh? To third, it should be said. As Augustine says in the book on the questions of the Old and New Testament, huh?

[19:04] That question, huh, can be understood in a geminam, in a twofold. First, the house of Christ is the church, right, which he built for himself by his blood. Then, also, his body can be said to be his house, right? Just as it is said to be his what temple, right? Huh?

[19:56] So he says, "What is made by the Holy Spirit is also the Son of God." How do you translate that? There, huh? On account of the unity of the nature and the will. What is done by the Holy Ghost is done by the Son of God because there is the one nature. and the will Yeah, the one power. Yeah,

[20:15] that's that's not a spiritual something that's a geminate. Yeah. It was done. Son of God, it was done. The Spirit of the Holy Spirit of the Son of God, it was done. Maybe that's what you take. It was done of the Holy. I don't know. I think he's talking about about how they both do this, right? Because they have the same power, right? Yeah. Okay, now get to this next one.

[20:52] You know, get more time. Whether Christ ought to be said to be conceived of the Holy Spirit. To the second one proceeds thus: It seems that Christ ought not to be said to be conceived. How would you translate? Day of. They put of and then they put in parentheses. day.

[21:15] Why exactly they did that? Something. that I guess a sense of from, yeah, not necessarily out of like the table is being. What do you have? in the what do you have in the Nicene Creed? there Do we have?

[21:28] de Spiritu Santo. Well, which creed? The Nicene Creed Is it de Spiritu Sancto yeah. de Spiritu Sancto I think it is. Yeah. Ex Maria Virgine, but it's interesting because in the one of the earlier creeds, as we have in our liturgy, it may be. See, the Nicene Creed, they might they might have modified with the Constantinople Creed when they put them together, but I know it's in the Greek.

[22:00] It says ex ex Spirit Santo ex Virginem or whatever. The thing is, in Syriac, it just has. There's no distinction. It has men and men. Men, men, men. From, from, yeah. There's no. Just. But I know. We I looked up in the Greek because that the text that we have in St. James and Athens is he was he was conceived. And we say from the Holy Spirit.

[22:22] of the Virgin Mary. Yeah, I don't know what the text there the Syriac is, but I know I looked up in the Greek of one of the early creeds in Denzinger And it says ex. in Greek Talking about the Son and God the Father, don't they say Deum de Deo or what do they say? Deum de Deo, yeah, but in English we say God from God, don't we?

[22:43] God from God, Yeah. Well, you gotta kind of. know Latin a little bit, you know. Because on that of Romans eleven thirty six, from Him and through Him and in Him are all things, right?

[23:05] August the gloss of Augustine says it should be noted that he does not say de ipso, right? But ex ipso. Now ex ipso are heaven and what the earth, because he made them, not over de ipso, because it is not of his substance, right? So that's something Thomas often goes back to the day is the idea. Such substance. Being for your own substance. Um.

[23:44] But the Holy Spirit did not form the body of Christ of His substance; therefore, Christ ought not to be said conceived of of the Holy Spirit. Yeah, how do you say in English? do you say conceived of the Holy Spirit By the power of Do they put that I think when we say the Apostles' Creed conceived by the Holy Spirit and the Virgin. Conceived of. I see by the.

[24:09] Well, but conceived of the Holy Spirit. we said Is that the Nicene Creed or Apostles Creed? It's Nicene Creed Nicene Creed, but the Apostles Creed would say he was conceived by the Holy Spirit. That's how they standard. Born of the Virgin Mary, He was conceived by the Holy Spirit. Oh, okay. But I don't. I don't remember what the Latin is now. that's. uh. Yeah. Yeah, bottom seems to indicate more efficient causation from material.

[24:40] Sounds like. it. Well, Moreover, the act of principle de quo, something is conceived has itself as the seed in generation. But the Holy Spirit does not have Himself as the seed in the conception of Christ.

[25:06] For Jerome says in his exposition of the Catholic Faith, not as some sceleratissime opinantur. The Holy Spirit, they say, right, is in place of the seed, right?

[25:26] But the by the power and the what virtue of the Creator, we say to be done or formed the body of what Christ, huh? Therefore, it should not be said that Christ was conceived de spiritu sancto.

[25:47] Moreover, nothing one of two is formed except in some way they're being mixed together. But the body of Christ was formed de Virgine Maria. If therefore Christ is said to be conceived de spiritu sancto, it seems that there was made a certain commixture of the Holy Spirit and matter, which the Virgin ministered, which is clearly what false. Therefore, Christ ought not to be said

[26:22] de spiritu sancto. Against all this is what is said in Matthew one eighteen, that before they came together, she was found in her womb having de spiritu sancto. No, he's Latin languages here, huh?

[26:50] You ever have one of those old Missali Romano? Right, Missali Romano. Yeah, my brother Mark, you know him. Kind of Missali Romano for me, and one for himself. Then we went to Quebec to study there. You know, of course, my brother left his Missali Romano in church one day and he forgot it. And somebody saw it there, and he saw the address Saint Paul, Minnesota, so he wrapped it up and mailed it down to my mother.

[27:15] Ah, yeah, yeah. But so he's a very thoughtful person, you know, he's like, "You know, this person, you know, the address, and they'll be glad to get it back if it's kind of expensive or something. You wouldn't think they're lost and found, you know. It's got the address in there, Saint Paul, Minnesota. Yeah. So, you know, the cation's on there. you know, it's got it there. So, some cleric or something.

[27:47] Okay. So, those are objections right? Okay. The snowstorm. What? False start or the snowfall? I've done that too, you know. Okay, I answer. It should be said that conception is not attributed to only the body of Christ, right? But also to Christ by reason of his body.

[28:29] Now, in the Holy Spirit, there is a twofold relation to be considered with respect to Christ. For to the Son of God, right, who is said to be conceived, right, he has the relation of being of the same what substance, huh? But to his body, he has the relation of an efficient cause.

[29:02] Now, this preposition "de" designates both what relation, right? Just as we say that some man is de suo patre, right? And therefore, suitably, we are able to say that Christ is conceived of the Holy Spirit in this way, that the efficacy of the Holy Spirit refers to the body what assumed. That's the efficient cause aspect of it, right? Efficacy means maker, right? Okay, that one relation. But consubstantiality to the person what?

[29:53] Assuming. Okay, Thomas, you're you're you're you're quite a guy. Now, to the first, therefore, it should be said that the body of Christ, right, because is not consubstantial to the Holy Spirit, is not properly able to be said to be conceived. What? De spiritu sancto, right. But more ex spiritu sancto, right. Secret Ambrose says in his book on the Holy Spirit. huh. What? A diff A different use of day.

[30:50] Yeah. About. For what is ex aliquo quo right? is either from the substance, or from its power, right? From the substance, as the son who is from the father, right? But from the power, as from God, all things. In which way also, in the womb,

[31:23] Mary had right, from the what, Holy Spirit, huh? Okay, now what about this thing here, this denunciation by Jerome, right? To the second, it should be said that upon this there seems to be a certain diversity, right, of Jerome to some other doctors, right, who assert that the Holy Spirit in the conception was for the what, seed, right? For Augustus Chrysostom says upon Matthew,

[32:22] that the Holy Spirit preceded right, the only begotten of God, entry into the Virgin, right, as the Holy Spirit going before. In holiness, right, was born Christ according to the body, the divinity coming in for the what, seed. And Damascene says in the third book that he overshadowed, huh?

[33:10] Uh. The wisdom of God overshadowed her. Yeah, as were a divine seed, right? But for Thomas, this is dissolved, because insofar as in the seed is understood the active power, right, huh? Thus Chrysostom and Damascene compare the Holy Spirit to the seed, right, huh? Or even the Son who is the power of the Most High, huh? But according as in seed is understood. The bodily substance, which is transformed in the conception, Jerome denies that the Holy Spirit was what.

[33:59] See. Defectae solvitur. No problem for great Thomas, huh? Just to rest numb skulls to get into our heads. The secret of knowing, getting things into your head. So you think Jerome was calling Chrysostom and Damascene stultissimi Not according to St Thomas Yeah so I gotta watch out for this.

[34:37] Didn't Jerome have some controversy with Augustine? That's why Augustine wrote the thing in Genesis to letter, right? Because he was accused of being a little bit loose with the text or something, you know. You know, by the guy who's translating all this thing laboriously, you know. But.

[34:53] Jerome had a controversy that just about everybody. Except the women. Yeah. He had a little bit of anger, didn't he? Something. too I think you'd say he was a choleric temperament. Yeah. yeah

[35:15] Not for that St Thomas has a little discourse, you know, on anger. there, He's talking about thou shalt not kill and so on, right? And interesting, you know, Chris. He repeats the old controversy between the Peripatetics and the Stoics. You know, the Stoic says the wise man should have, complete tranquility, no emotions at all. And the Aristotelians, the Peripatetics, you know, say, no man should have emotions, but they should be, you know, moderated by reason and so on.

[35:50] And he says Thomas says that seems much more true, because otherwise, why would we have these these ability for emotion, right? If they were just not to take a part in our life, right? And then, of course, he has an example of Christ being angry, you know, and so on, but but within within reason, huh? Francis de Sales is about to go. He said the fine, fine ideal is an impossible He starts speaking around some ideal lately.

[36:18] We we had anger to overcome apparently. yeah, That was one of his uh, things he had to overcome in himself. huh? Yeah. They come very mild to these saints, who have to overcome their anger.

[36:36] That's what um, Saint Alphonsus says. in his. Work on the love of Jesus Christ. It takes the canticle of charity. If you got all these virtues, and you're avoiding all those vices. you've got the love of Christ, And so the first one is love is patient. He says, "Well, then the one who really loves Christ loves to suffer because it has to be patient. " There's only one way you can do it.

[36:55] There you go. You gotta have a lot of. meat questions in there I guess these you know men who get to be you know into power in Washington. so they usually have anger, you know, is a part of nature, you know. And when I was teaching at St. Mary's College in California. The 100th anniversary of the college took place, so they had a big you know event, and they had you know Harvard and everybody you know processional.

[37:22] You know, people representing all these schools and so on. And LBJ was vice president at the time. This is before Kennedy's assassination. Was the speaker, you know, and he didn't come out on the stage until you know the right couldn't give a speech. He had a little bit of a cold that day or something like that. But he's in kind of a side room there, you know, just off the thing and so on.

[37:44] And so the Christian Brothers, you know, the Christian Brothers School, they were saying how irascible he was, you know, with his subordinate. So you know, oh really? Yeah. And see, it's even Kennedy that way, you know, huh? You know, and I know my politician friend, and he came back from the Democratic Convention they said What is Kennedy really like? cold as ice So you can't tell you, about the but these people had this anger, you know.

[38:11] That's. Of course, people are talking about this. They're maintaining that there's anger in Obama's speech last night. You know, he's giving his something. You're like, how dare you? Question me, you know. Yeah, yeah, yeah. And even attacked the Supreme Court. he liked the decision tonight. the recent decision the Supreme Court decision, and he attacked the Supreme Court. Oh, really? And of course, I guess Alito, the judge down there, he's saying, you know.

[38:33] They think the cops on you know. He didn't tell lies when they look at him. Yeah, yeah, yeah. What do you say? I guess one of the judges, Alito. Alito said, "It's not true. It's not true. " You're saying he didn't tell lies.

[38:53] It would have been better if he went. What is indicating is not true. Well, the the the decision, you know, is allowing corporations, you know, to spend money in political campaigns, right? Okay. But there's a law against foreign corporations, and I guess Obama, you know, spoke as if that's what opened the door too, but they've not done that. So it seems to misunderstand, you know, That was not part of the decision.

[39:23] Wasn't on it. Didn't want to say that at all. And that was in his speech. Yeah, yeah. Yeah, yeah, Yeah. It's a long speech. It's an hour and ten minutes. too long. Yeah, yeah. So what is the state of being Not very good. He's mad that's what the state is He's mad

[39:51] But I think he must have this you know kind of you know. Yeah. Someone said though it may have been Cardinal George. He spoke of his sort of compressed fury. Obama. Did anyone else hear that? Yeah. I- I was wondering about it because just just from the little something I saw before he was elected when I was home with my folks and I mean he really is he's cool as a cucumber.

[40:15] When whenever something happens to him he's real cool and I wondered I wondered if he's really raging inside but he's he's really cool as far as presentations most of the I don't think I've ever seen him like blow up with somebody. or something. My father was saying there's something have you heard of this? There's supposedly all sorts of newspapers the same we're receiving the same letter to the editor that's like in praise of Obama.

[40:42] Oh really? And supposedly I don't know. I never know. where my father gets this but Supposedly, it's traced back to the White House. We don't know who. This is

[40:52] our B O. Supposedly, it smells like that. It's like the same letter too. Well, you know, on these news things on the internet, you know, they have a place where people can write in the comments, and I just look at the first ten, twelve comments that come in. They're all anti-Obama, you know. Really? And they say he's like a man selling snake oil, you know, and he's like

[41:17] you know, or if he was a used car salesman, car salesman, he says he'd be in the lowest ten percent, you know, of the of the sales force. It's one thing I've done like this, you know. And one year ago, he was the salvation of the world. Yeah, yeah, yeah. yeah. Remember when. When Clinton was first president, remember how Father Peter used to tell us how his reports how he used to always rage Oh.

[41:39] As his as his I remember that. Popularity started. to Oh, really? I wish I remember that. And there's people that were writing, is perhaps people used to have these little tantrums at Clinton.

[41:57] Okay. Now, where were we now? Last objection. Last objection. Okay. To the third, should be said that, as the great Augustine says, in the Enchiridion, not in the same way as is said that Christ is conceived or born, De Spiritu Sancto, right, and De Maria Virgine, right. For De Maria Virgine he was materialiter, right, and De Spiritu Sancto, effected it, right. Et ideo non habuit hic locum commixtio like two different matters, but.

[42:37] So there's an expression Yeah, yeah. But you know, when Thomas talks about "from," he sometimes gives various meanings, but "from" can be used for matter, right, and can be used for the opposite, right, and it can be used for the efficient cause, right. So it's got the equivocation now. From. And here, a prying dick can have that, you know. Now, whether the Holy Spirit should be called the Father of Christ according to humanity, this is a nice, interesting article.

[43:16] And be very careful that he's not called that. I think. To third, then one goes forward. Thus, it seems that the Holy Spirit ought to be called the Father of Christ according to humanity.

[43:30] For according to the philosopher, in the book on the generation of animals, the father gives the active principle in generation; the mother ministers the matter. Right.

[43:46] I used to say to students, you can say when the man's role in generation is over, right? There's very little matter there. And all the matter from that and the next nine months, right, comes from the mother, right? So there's still some truth in the saying, you know, that the matter comes more from the mother than than the than the male, right? Huh?

[44:10] You said we get the word mater from man. right Yeah, yeah, yeah. We have a great, great, great lecture on the mother nature, you know, and mother earth and so on.

[44:32] But the Blessed Virgin is said to be the mother of God, right? According to the matter which she served in the conception, right. Therefore, it seems that also the Holy Spirit ought to be called his father, on account of being the active principle in his conception, right? He took the role of the father, right? So we call him the father. That's that's a good argument. We'll see how the man Thomas holds answers that.

[44:59] I think. Moreover, as the minds of the other saints were formed by the Holy Spirit, so the body of Christ was formed by the Holy Spirit. But the other saints, on account of the foresaid formation, are said to be sons of the whole Trinity, right? And consequently of the Holy Spirit. Therefore, it seems also that Christ ought to be said to be the son of the Holy Spirit, in so far as his body was formed by the Holy Spirit.

[45:35] Moreover, God is said to be our father, according to this fact or for reason of this fact that He made us, huh? According to that of Deuteronomy 32, is He not your father, who possesses you and made you and created you? But the Holy Spirit made the what body of Christ, as has been said. Therefore, the Holy Spirit ought to be called the Father of Christ according to the body formed by Him.

[46:08] But against this is what Augustine says in Enchiridion that Christ is born De Spiritu Sancto, but not as a what son, and De Maria Virgine as a son,

[46:23] Augustine likes to say that he has a father in heaven but no mother in heaven, as on earth a mother but no father, right?

[46:36] I answer: It should be said that the names of fatherhood and motherhood and sonship follow upon generation. Not, however, just any generation, but properly the generation of the living, and especially of what animals, huh?

[46:58] So the acorn is not the son of the. In some ways, in some ways, a living thing. But more especially animals. The acorn is the father of Obama. Acorn is the father of Obama. Now

[47:23] I think that's actually the child of Obama. But we do not say that the fire generated is the son of the fire what generating it, right? Except perhaps secundum metaphoram according to metaphor. huh, but we say this only in animals whose generation is more what perfect, huh? Not, however, everything that is generated animals takes on the name of what sonship, right? But only that which is generated in a likeness of Of the one generated.

[48:07] Whence, as Augustine says, we do not say that the hare, which is born from the man, right, is the son of the man, right? Nor also do we say that the what man who is born is the son of the seed, right? Because neither the hare has the likeness of the man, right? Nor does the man who is born have the likeness of the what seed, huh?

[48:40] But of the man generating, right? And if there is a perfect likeness, there would be perfect sonship, right, both in divine and in human things. If, however, the likeness is imperfect, there will also be an imperfect sonship. Just as in man there is a certain. Likeness of God, but this is imperfect, huh? Insofar as he is created to the image of God, and insofar as he is created according to the likeness of grace, huh?

[49:16] And therefore, in both ways, man can be said to be his son, right, huh? And because he is created to his image, and because he is assimilated or made like him by grace, huh? This is the kind of partaking of the divine nature, as, Peter says.

[49:38] It should be considered, however, that that which is said to be of something de aliquo, according to a perfect notion, should not be said to be of it according to a what? Imperfect ratio. Just as because Socrates is said naturally what? Man, according to the proper notion of man. Never is he said to be a man according to that signification in which the picture of a man is said to be a man, right?

[50:13] Even though perhaps he is assimilated to another what? Man. Now Christ, as however, is the Son of God according to a perfect notion of sonship, right? Whence, although according to human nature he is created and justified, nevertheless he should not be said to be the Son of God, neither by reason of creation, huh? Nor by reason of his justification, but only by reason of his eternal generation, according as he is the Son of God alone, right?

[50:53] And therefore, in no way ought he ought Christ to be called the Son of the Holy Spirit, nor even of the whole what? Yeah. So that the most perfect reason for filiation, sonship. Yeah, yeah, it excludes the reason to call him a son. Yeah, yeah, yeah.

[51:19] So I'm not the son of my painting, right? my statue, as long as he's a statue. Even though it has a life. What? Even though it has a life. Yeah.

[51:34] He uses that about the hair. That's what he uses in Job. This is when Job, when he gets the news that his sons and daughters are killed, he tears his garments and he cuts off his hair. Well, the garments are like the goods that are close to your body, but they're not part of your body. Whereas your hair is from your body, but it's not your body.

[51:56] So he says cutting that off is a sign of the sorrow of the loss of all those things, but the things that he possessed outside of himself are also things that came from his body. Yeah. Now, for the first, therefore, should be said that Christ is conceived de Maria Virgine Virgine, right?

[52:20] Ministering or supplying, right? The matter in the likeness of species, huh? She's a human being, and therefore he is said to be, right, her son, yeah. Christ, however, according as man is conceived of the Holy Spirit, is of an active principle, but not according to a likeness of species, as a man is born of his what father, and therefore Christ is not called the what son of the Holy Spirit.

[52:57] Now, men who are spiritually formed by the Holy Spirit cannot be said to be sons of God according to the perfect notion of what sonship, and therefore they can be said to be sons of God according to an imperfect sonship, which is according to the likeness of grace, which is from the whole what Trinity. But of Christ there is another reason, as has been said in the body of the article, right?

[53:29] The same answer he gives to number three, right? Huh? You can get down or you can stop. We get four two. Yeah, wait too long and we get stuck in the bus.