Evening Collation

Send out your Spirit (Ps 104:30), et cetera.

Early in the morning today we have said some things in keeping with the measure of our understanding about the property of the Holy Spirit and his mission. Now it remains to speak about the effects of the Holy Spirit and whom or what it befits to receive these effects.

3. In the words cited above we are given to understand the twofold effect of the Holy Spirit, namely, (3.1) creation and (3.2) renewal, where it says, and they will be created and you will renew.

3.1. If we truly want to accept these words in the sense that creation means bringing forth things into the existence of nature, (ST I.45; I.46.2, obj. 2.) the Spirit is indeed the Creator of all things, in keeping with what is touched upon in Judith 16:14: you sent your Spirit, and they were created.

Let us speak now of another creation. It is commonly understood nowadays that those who are promoted to a higher state, such as the episcopate or another dignity, are said to be “created.” (Also in English: “He was created a bishop” means that he became a bishop.) In the same way all those who are promoted and made sons and daughters of God are said to be created, as if they were promoted, as St. James says: by his free will he brought us forth, so that we may be the beginning of his creation (Jas 1:18).

The Lord willed to establish a new creation, as we also read in Wisdom 1:14: God created so that all things would be, namely, in the existence of nature; and he willed to re-create them, namely, so that they would be in the existence of grace. The apostles were the first fruits of this re-creation. We read about this creation in Galatians 6:15: in Christ Jesus neither circumcision nor the foreskin is of value, but the new creation.

What does this saying mean? Previously there were gentiles, and with reference to this it says foreskin. Later on the Jews were circumcised. Still this situation of being circumcised was of no value unless they would be re-created through the grace of Christ. (In view of the sacrament of baptism: ST III.70.1.) This re-creation is an effect of the Holy Spirit.

You should know that this re-creation consists in phases:

(3.1.1) first, concerning the grace of love;

(3.1.2) second, it is extended as far as the wisdom of knowledge;

(3.1.3) third, peaceful harmony; and (3.1.4) fourth, the constancy of strength.

3.1.1. Just as when you see that, when people are brought into being or existence, the first thing they obtain is that they live, so it should be when we are in grace. But what is it that makes a man live when he is in grace? Certainly it is love. (ST I.43.5, obj. 2; II-II.1.8, ad 5; cf. II-II.23.2, obj. 2.) Thus John says: we know that we are brought over from death to life, because we love our brothers (1 John 3:14).

Whoever does not love his brother and sister—whatever good works he may do—he is dead (cf. 1 Cor 13:1–3). Love gives life to the soul, for just as the body lives through the soul, so the soul lives through God, and God dwells in us through love. Hence John says: someone who remains in love remains in God (1 John 4:16), et cetera. And in today’s Gospel [we heard]: if someone loves me, he will keep my word, and my Father will love him, and we will come, and we will make our dwelling in him (John 14:23). (The Latin text refers to this verse with an abbreviated reference.)

Now, someone who does not do the will of God does not love him (cf. John 14:24) in a perfect way, for it is proper to friends that their willing and disdaining correspond. (From St. Jerome: “concord of will is proper to friends, whose willing and disdaining correspond,” cited also in SCG III.95; cf. Sallust, The War with Catiline, ch. 20; cf. Aquinas, On Truth, q. 23, a. 8, s.c. 2.) Gregory says in a homily on Pentecost: proof of love is the production of the work. (Cf. ST I-II.105.2, obj. 1 (answer is found in the corpus).)

But you will say: I cannot fulfill the commandments of God. (Gregory the Great, Homilies on the Gospels, bk. 2, homily 30, para. 1 (CCSL 141:256; PL 76:1220C).) I say that you cannot fulfill them through your own strength, but that you can do it well by means of the grace of God. (Cf. ST I-II.109.4 and 10.) Hence [Christ] adds: my Father will love him, so he will not fail him, and we will come to him (John 14:23), meaning: we will be with him and give him the strength to fulfill the commandments of God.

Concerning this love for fulfilling God’s commandments, it is said in Ephesians 2:10: we are his makings, created in Christ Jesus for good works.

From where is this love in us? From the Holy Spirit, as the Apostle says: the love of God is spread in our hearts through the Holy Spirit, who is given to us (Rom 5:5). (Cf. ST I.43.3, obj. 2; I-II.109.3, obj. 1; II-II.24.2, s.c.) Someone who imparts light has it from the sun. Likewise someone who has love has it from the Holy Spirit. Therefore, send out your Spirit and they will be created, namely, into the existence of a life of grace through love.

3.1.2. You see that when people are made more loving, they get to know the will of God better. Thus we read in Proverbs: it is proper to friends to be of one heart. (This saying is not from Scripture. It seems to be based on what for instance Aristotle says in Ethics 8.1: “it is proper to friendship that it is made through concord.” In his commentary (reportatio) on Paul’s letter to Philemon, in the proemium, Thomas writes similarly: “for this is proper to friends, that they are one in soul as for what they do not want and want,” upon which he quotes Acts 4:32. Cf. Cicero, On Duties, bk. 1, ch. 16, para. 51; Acts 4:32; Aquinas, Commentary on John, at 15:15, ch. 15, lect. 3, n. 2016.) Well, God reveals his secrets to his friends (cf. 1 John 3:2). (Cf. SCG IV.21; Commentary on John, at 15:15, ch. 15, lect. 3, n. 2016.) And this is the second stage of the creation that is from the Holy Spirit: that through Wisdom they get to know God. Thus we read in John 15:15: yet I have called you friends, because everything I have heard from my Father I have made known to you. Hence also the understanding of the truth is from the Holy Spirit. (Without grace we can know natural things: ST I-II.109.1; but supernatural truth, like God himself (ST I.16.5), can be known only through grace: ST I.12.13.) In the Gospel [Christ says]: the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you everything (John 14:26).

Yet no matter how much a person may teach outwardly, it is no good unless the grace of the Holy Spirit is within him. (Cf. Gregory the Great, Homilies on the Gospels, bk. 2, homily 30, para. 3 (CCSL 141:258; PL 76:1222A); Aquinas, Catena Aurea on John, at 14:26, ch. 14; Commentary on John, at 14:26, ch. 14, lect. 6, n. 1958.) Thus it is said in the Gospel: the anointing will teach you about all things (1 John 2:27).

And he does not only teach, but together with this he reminds us (John 14:26). I can teach you, but you do not believe it or do not want to put it into practice.

Now the one who makes you believe and put into practice what you hear, that is the one who reminds (you). This is what the Holy Spirit does, for he bends the heart, so that it agrees and follows what it hears. (Philippians 2:13; cf. ST I.83.1, ad 3; I.105.4; Commentary on John, at 14:26, ch. 14, lect. 6; Catena Aurea on John, at 14:26, lect. 14; from Gregory the Great, Homilies on the Gospels, bk. 2, homily 30, para. 3 (CCSL 141:259; PL 76:1222B).)

Therefore, the Lord says: everyone who will have heard and will have learned from the Father will come to me (John 6:45; cf. Matt 11:25, 28).

3.1.3. The third stage of the creation is directed towards a peaceful harmony. James distinguishes in his letter between earthly wisdom and wisdom from above, and, as he discusses the property of the wisdom from above, he says: the wisdom that is from above is indeed first of all chaste, then peace-making, modest, gentle (Jas 3:17), et cetera. Yet earthly wisdom is not chaste, for it corrupts the affection through love of earthly things. Thus we also read in a Letter [of the New Testament]: they are corrupted in all the things that they know (Jude 10).

Furthermore, it makes people divided and full of strife, whereas the wisdom from above consists in attracting us to God, for it is peace-making, modest, et cetera.

Quarrels arise from three things: first, when someone is not modest. Hence it says in Proverbs 28:25: someone who boasts in himself and aggrandizes himself before others stirs up quarrels. (Iurgia is a serious sin: ST II-II.112.2, obj. 1.)

Furthermore, some are stubborn in their manner of thinking, so that they do not allow anything to persuade them but stay with what they have in their head. (Which is opposite to the virtue of perseverance: ST II-II.138.2.) Yet this wisdom [from above] is amenable.

Furthermore, the wisdom of the world does not allow its wise to agree with others, whereas this wisdom is agreeing with good people and hence peace-making.

But who makes the peace? (Cf. Romans 8:6; Aquinas, Commentary on John, at 14:27, ch. 14, lect. 7, n. 1961; Commentary on Ephesians, at 1:2, ch. 1, lect. 1, n. 4.) The Holy Spirit, for he is not the God of dissension, but of peace (1 Cor 14:33). (Peace is an effect of love (caritas): ST II-II.29.3.) Thus we read in Ephesians 4:3: exert yourselves to preserve the unity of the Spirit in a bond of peace. The Lord exhorts us to preserve this peace in today’s Gospel, saying: peace I leave you; my peace I give to you; not as the world gives, I give it to you (John 14:27). (Cf. Aquinas, Commentary on John, at 14:27, ch. 14, lect. 7, n. 1962; Augustine, Tractates on the Gospel of John, tract. 77, para. 3 (CCSL 36:521; PL 35:1834).)

Peace is twofold: one is in the present, in which we live peacefully, in such a way, however, that we still struggle against vices. This peace is left to us by God (cf. John 14:27a, 20:21, 26). The other one is the peace which we will have in the future, without struggle. And about this peace he says: not as the world gives, I give it to you (John 14:27b). Some want peace in order to enjoy goods, (Cf. Aquinas, Commentary on John, at 14:27, ch. 14, lect. 7, n. 1964; Catena Aurea on John, at 14:27, lect. 14; Augustine, Tractates on the Gospel of John, tract. 77, para. 5 (CCSL 36:522; PL 35:1835).) whence Wisdom 14:22 says: although they live in a great war of ignorance, they consider so many and such great evils peace. (Some pursue what they consider peace but is not peace: ST II-II 29.2, especially 29.2, ad 3. Aquinas, Commentary on John, at 14:27, ch. 14, lect. 7, n. 1964.)

Which peace, then, is true peace? Augustine says: peace is security of mind, quietness of soul, (The term used is animus (not anima): the power of feeling, the sensibility, the heart, the feelings, inclination, passions.) simplicity of heart, a bond of love, and the company of love. (Pseudo-Augustine, Sermon 97 (from On the Word of the Lord 57) PL 39:1931; Aquinas, Catena Aurea on John, at 14:27, lect. 14; Commentary on John, at 14:27, ch. 14, lect. 7, n. 1962.)

True peace is threefold: in relation to yourself, to your neighbor, and to God.

As for peace with yourself, it is required that your reason not be infected by errors or obscured by passions. And in view of this he says: peace is security of mind. There also needs to be quietness in one’s affection, and in view of this he says: quietness of soul.

Furthermore, there ought to be simplicity in one’s intention, and in view of this he says: simplicity of heart.

Peace with your neighbor is a bond of love;

and the peace through which we have a bond with God is the company of love. (Cf. ST II-II.29.1; Aquinas, Commentary on John, at 14:27, ch. 14, lect. 7, n. 1962.)

Is peace, then, very necessary for us? It certainly is. The Lord gave witness of peace, and those who do not want to preserve this testimony cannot receive the inheritance; in the same way, those who do not want to preserve peace cannot arrive at the heavenly inheritance.

Now, someone will say: “I want to have peace with God but not with my neighbor.” This, however, cannot be, (1 John 4:20; cf. ST II-II.26.2, ad 1; I.44.7.) as a certain saint has said: no one can have peace with Christ who is at odds with a Christian. (Augustine (in conformity with Matt 5:24). Cf. Aquinas, Commentary on Ephesians, at 2:16, ch. 2, lect. 5, n. 118; Commentary on John, at 14:27, ch. 14, lect. 7, n. 1962; Catena Aurea on John, at 14:27, lect. 14; Pseudo-Augustine, Sermon 97 (from On the Word of the Lord 57) PL 39:1931.)

Hence, the third stage of the creation is being of one heart in peace, as Isaiah puts it: I have created peace as the fruit of my lips (Isa 57:19).

3.1.4. The fourth stage is the constancy of strength, (The virtue of constancy is connected with the virtue of perseverance, which is reckoned as a part of strength: ST II-II.137.3; strength, firmitas or fortitudo, is the third cardinal virtue: ST II-II.123–140.) and this comes from the Holy Spirit. Thus the Apostle writes in Ephesians 3:16: may he give you strength through the Holy Spirit to make you strong, et cetera. And in Ezekiel 2:2 we read: the Spirit entered me, and I stood on my feet. And in the Gospel: let not your heart be disturbed, and do not be frightened (John 14:27c), et cetera. And in Wisdom 2:23 we read: God has created mankind imperishable. Therefore, the first effect of the Holy Spirit is that he creates.

3.2. The second effect is renewal, which consists in four things: in accordance with (3.2.1) cleansing grace, with (3.2.2) progressing justice, with (3.2.3) illuminating wisdom, and with (3.2.4) the glory that makes complete.

3.2.1. First, I say that the renewal through the Holy Spirit consists in cleansing grace. Sin is something that has been in the soul for a long time, (Original sin: ST I-II.81–83; the sin of the first human being: ST II-II.163–165.) and man [homo; mankind] is not liberated from it but by justifying grace, through which man is removed from sin. (ST I-II.113.1–2, referring to Romans 8:30 and 3:24; cf. Aquinas, Commentary on Romans, at 6:4, ch. 6, lect. 1, n. 476; in 6:6, ch. 6, lect. 2, n. 479; Commentary on 2 Corinthians, at 4:16, ch. 4, lect. 4, n. 147.) Thus the Apostle says: just as Christ rose from the dead, so let us, too, walk in the newness of life (Rom 6:4). From where does this newness come? From the Holy Spirit, as the Apostle says in Titus 3:5: he has saved us not by reason of the works of justice that we did but according to his mercy through the bath of regeneration and renewal through the Holy Spirit. (The sacraments are important in this new, spiritual life: ST III.62.1, 65.1, especially baptism, 69.4, s.c., and confession, 84.10, ad 1.) Through this bath all sins are forgiven, and in this way man is renewed.

3.2.2. Second, this renewal consists in progressing justice. (Not only justice towards the neighbor, but also towards God, which consists of religiosity: devotion, prayer, adoration, sacrifices, praise, etc.; ST II-II.81–91.) If someone walks and gets tired and becomes weak [and subsequently rests], his strength seems to be renewed. And when a person works with a great concentration, he is renewed when his strength is deployed in work of a different kind. Job 29:20 says about this renewal: my glory will be renewed, and the bow in my hand will be restored. The glory of the saints is the testimony of conscience. A person is renewed when he is prepared to struggle against vices. Isaiah 40:31 says: those who hope in the Lord renew their strength; they will take wings like wings of an eagle; they will fly and not cease, (In the last article of ST II-II, i.e., 189.10, Thomas uses this image for the one who enters religious life without extensive deliberation, trusting in God’s help instead of his own strength/virtue.) meaning: they will not cease to run on the way of God’s commandments (Ps 119:32). But who causes them to run? The Holy Spirit, as we read in Isaiah 63:13–14: he has led us through the depths like a horse in the desert that does not stumble; the Spirit of the Lord led him.

3.2.3. Third, the renewal comes by means of illuminating wisdom. When a person from the beginning gets to know more about the goods of God, he is renewed. In Colossians 3 it is said about this renewal: clothe yourselves with the new man who is created according to God (Eph 4:24). (Cf. Colossians 3:10.)

Christ is called the new man, for his conception is new: not from the seed of a man (cf. John 1:13, 1 Pet 1:23), et cetera. (Cf. Aquinas, Commentary on Ephesians, at 4:24, ch. 4, lect. 7, n. 246; Ambrose, Hymn 4, “Veni, redemptor gentium” (PL 16:1409), sung in Vespers on Christmas: intende qui regis Israel.) Also, his birth is new, since his mother remained a virgin after birth. (ST III.28.2–3.) It is a new suffering, since it is without guilt. (Our suffering is a consequence of guilt: cf. ST I.95.2; I-II.79.3, obj. 3; not Christ’s: cf. ST III.47.) It is a new resurrection, since it is quick and renewing: quick, because he also rose in glory. (ST III.54.2.) It is a new ascension, since he went up by his own strength, not by someone else’s like Enoch and Elijah. (ST III.57.3. See Genesis 5:24 and 2 Kings 2:11.) Thus it says in Sirach 36:6: renew the signs and change the wondrous deeds. (And yet it is not totally new; the whole of salvation history is already prefigured in the six days of creation; cf. ST I.73.1, ad 3.)

And because through Christ all things are renewed, we use new vestments on solemn feast days in the Church, so that we sing a new song to the Lord (Cf. Psalm 96:1, 98:1, 149:1. These Psalms are sung on solemn feasts during the Eucharist, and during evening and morning prayer. See also Psalm 33:3, 144:9.)—as if we say that someone who puts on a new garment by means of an exterior cleanness renews the mind internally through grace. The Apostle says in Colossians 3:9b–10: take off the old man, that is, the habit of the sinners with their deeds, and clothe yourselves with the habit of virtue which is not without deeds, (These virtues are mentioned in Colossians 3:12–17 (cf. ST II-II.4.7, obj. 4; II-II.30.4, s.c.; II-II.161.5, s.c.), which lead to a perfect life if they come from love (caritas): ST II-II.184.1.) the new man, a rational mind, that is. This new man is renewed in the knowledge of God, et cetera. He continues: clothe yourselves with the new man (Col 3:12), as I said above. (Cf. Ephesians 4:24.) In Romans 13:14 we read: be clothed with the Lord Jesus Christ.

And from where is this wisdom? From the Holy Spirit. Job 32:8: as I see it, the Spirit is in people, and the inspiration of the Almighty gives understanding. (Cf. ST II-II.171.1, obj. 4 on prophecy.)

3.2.4. Fourth, the renewal is through glory that makes complete, namely, when the body will be renewed, away from the old punishment and the old guilt. In Isaiah 65:17 it says about this: behold, I create new heavens and a new earth. (See SCG IV.83; cf. IV.79–85.) And from where does this renewal come? From the Holy Spirit; he himself is the pledge of our inheritance, (Ephesians 1:13–14. “Pledge” (pignus) means either that one day it must be given back, or, as in this case, that one day it will be made complete, full, fulfilled.) and he leads us to the heavenly inheritance. Someone who longs to be created and renewed will obtain it from the Holy Spirit.

4. But who receives that renewal? the face of the earth (Ps 104:30), that is, the whole world, which once was full of idolatry. But on this day the Lord has bestowed the gifts of the charismata (cf. 1 Cor 12:31) on the apostles. Isaiah 27:6 (Vg) says about this: those who enter with incitement, of the Holy Spirit, will fill the face of the earth with the seed from Jacob. The face of the earth is also the human mind, for just as we see with our face in a corporeal way, so we see with the mind in a spiritual way. Hence it says in Genesis 2:7: God created man from the clay of the earth and blew the breath of life into his face. (Cf. ST I.94.2.)

Well, in order to receive this renewal, the human mind ought to have four [characteristics]: it should be (4.1) clean, (4.2) uncovered, (4.3) directed, and (4.4) stable and firm.

4.1. In Matthew 6:17 it says about the first: when you fast, however, anoint your head and wash your face, meaning: with tears of a moved heart, (The term compunctio cordis is a medieval term that signifies a heart deeply touched or moved. It could be brought on by beauty in appearance, music, or poetry, but here it is used in terms of contrition. Cf. Acts 2:37; also ST I-II.79.4, obj. 3.) and then you will be able to receive the renewal of the Holy Spirit. The psalmist says: create a clean heart in me, God, renew my spirit; make it righteous within me (Ps 51:12).

4.2. Second, the face of the mind ought to be unveiled and uncovered. The prophet says: thickness has concealed his face (Job 15:27). Some have the face of their mind covered by a mist of ignorance. Job 23:17 reads: mist has not concealed my face. And the Apostle says: yet we who behold the glory of God with an unveiled face—meaning: free from attraction to earthly things—are transformed into the same image from clarity into clarity, as through the Spirit of the Lord (2 Cor 3:18). (Therefore, there could not have been ignorance in Christ: ST III.15.3.)

4.3. Third, the face of the mind ought to be directed towards God. Thus we read in Tobit 3:12: now I turn my face to you, and I direct my eyes to you.

How do we turn our face to God? Through an upright intention, and thus we obtain the renewal of the Holy Spirit, (Through grace we know and love God and turn to him again: ST I.8.3, obj. 4; I.43.5, ad 2; I-II.113.8.) whence it is said in the Gospel according to Luke 11:13: he will give the good Spirit to those who beseech him. (For this beseeching we need God’s help; cf. ST I-II.109.6, especially ad 2.)

Furthermore, if you are converted through obedience, (A central Christian virtue, especially in religious life: ST II-II.104, respectively, II-II.186.5–8.) he will give the Holy Spirit to those who obey him (cf. Acts 5:32).

Furthermore, we ought to turn our face to our neighbor as well, as we read in Tobit 4:7: do not turn away your face from your neighbor for then, likewise, the face of the Lord will not be turned away from you. Therefore, the apostles received the Holy Spirit while they were together (cf. Acts 2:1).

4.4. Fourth, the face of the mind ought to be firm. We read about Anna, the mother of Samuel: she did not look in different directions any more (1 Sam 1:18; cf. Ps 121:1). And therefore she received the Holy Spirit (cf. 1 Sam 1:19, 2:1–10). Job 11:15 reads: then you will be able to lift up your face.

To those people the Holy Spirit is given, as we read in the Gospel: while meeting with them, he instructed them not to leave Jerusalem, but to await the promise of the Father ‘about which you have heard through my mouth; for John baptized with water, yet you will be baptized with the Holy Spirit’ (Acts 1:4–5). (Cf. Luke 24:49.)

If they had left, they would not have received the Holy Spirit. Thus we read in Matthew 24:13: someone who perseveres till the end will be saved. (Cf. Matthew 10:22. As if Thomas is saying to his audience: “keep your vows”; cf. ST II-II.88.3, 189.3.) We will ask the Lord, et cetera.