Chapter 21 — Of the effects ascribed to the Holy Spirit as regards the gifts bestowed by God on the rational creature

With regard to the effects wrought by God in the rational nature exclusively, it is to be observed that in whatsoever way we become like to a divine perfection, that particular perfection is said to be given to us. Thus God gives us wisdom insofar as in any way we become like the Divine Wisdom. Hence, since the Holy Spirit proceeds as the love whereby God loves himself (as we have shown), (Ch. 16.) the Holy Spirit is said to be given to us by God insofar as we become like this love by loving God. Thus the Apostle says: God’s love has been poured into our hearts through the Holy Spirit who has been given to us (Rom 5:5).

It is, however, to be noted that things which we receive from God must be referred to God as their efficient and exemplary cause. He is their efficient cause inasmuch as an effect is produced in us by his operative power, and he is their exemplary cause inasmuch as what we receive from him reflects him in some way. Since, then, Father, Son, and Holy Spirit have one same power and one same essence, it follows that whatever God works in us is wrought by Father, Son, and Holy Spirit together as its efficient cause. But the word of wisdom, whereby we know God and which God implants in us, reflects the Son properly speaking. In like manner, the love whereby we love God properly reflects the Holy Spirit. Thus, although the charity that is in us is the effect of Father, Son, and the Holy Spirit, in a special way it is said to be in us from the Holy Spirit.

Now, the divine effects not only have their beginning in the divine operation, but also are upheld in their being thereby, as proved above. (Bk. 3, ch. 65.) Again, nothing can work where it is not, because worker and work must be actually together, even as the mover and the thing moved. Hence, wherever we find a divine effect, God must be there as its efficient cause. Therefore, since charity, whereby we love God, is in us from the Holy Spirit, it follows that the Holy Spirit is in us so long as charity remains in us. Therefore, the Apostle says: Do you not know that you are God’s temple and that God’s Spirit dwells in you? (1 Cor 3:16). Seeing, then, that by the Holy Spirit we are made lovers of God, and that every beloved object is in its lover as such, it follows that by the Holy Spirit, the Father and Son also dwell in us. Hence our Lord said: We will come to him, that is to him that loves God, and make our home with him (John 14:23); and: By this we know that he abides in us, by the Spirit which he has given us (1 John 3:24).

Again. It is clear that God must love very much those whom he makes lovers of himself by giving them the Holy Spirit, for he would not bestow so great a good except through love. Hence it is said in the Lord’s person: I love those who love me (Prov 8:17); not that we first (The Vulgate omits first.) loved God but that he first loved us (1 John 4:10). Now everything that is loved is in its lover. Consequently, the effect of the Holy Spirit is that not only is God in us, but also that we are in God. Hence it is said: He who abides in love abides in God, and God abides in him (1 John 4:16); and again: By this we know that we abide in him and he in us, because he has given us of his own Spirit (1 John 4:13).

Now, it is proper to friendship that a man reveals his secrets to his friend, because friendship unites their affections, and of two hearts makes one. Consequently, when a man reveals something to his friend, he would seem not to have taken it out of his own heart. Hence our Lord said to his disciples: No longer do I call you servants . . . but I have called you friends, for all that I have heard from my Father I have made known to you (John 15:15). Since, then, we are made the friends of God by the Holy Spirit, it is fittingly said that the divine mysteries are revealed to men by the Holy Spirit. Therefore, the Apostle says: It is written: ‘What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him,’ but God has revealed to us through the Spirit (1 Cor 2:9–10).

Again, man’s speech is based on the things he knows: and therefore it is fitting that man should speak divine mysteries by the Holy Spirit, according to the texts: He utters mysteries in the Spirit (1 Cor 14:2); and: It is not you who speak, but the Spirit of your Father speaking through you (Matt 10:20). Also, it is said of the prophets that moved by the Holy Spirit, holy men of God spoke (2 Pet 1:21). Hence the words about the Holy Spirit in the Creed: Who spoke by the prophets.

Now it is part of friendship not only that a man share his secrets with his friend on account of the union of hearts, but the same union requires that he should share his belongings with him; because, since a man regards his friend as his other self, it follows that he will help him as he would help himself, by sharing his goods with him. Hence it is said to be a mark of friendship that a man in both will and deed should seek the good of his friend. Thus it is said: If any one has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? (1 John 3:17). This is especially true of God, whose will is efficacious in the production of its effect. Therefore, all God’s gifts are fittingly stated to be given us by the Holy Spirit: To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit (1 Cor 12:8), and after enumerating many others, the text continues: All these are inspired by one and the same Spirit, who apportions to each one individually as he wills (1 Cor 12:11).

Again, it is manifest that in order to reach the place of fire, a body needs to be assimilated to fire and become light so as to acquire the movement of fire. So too, in order to reach the happy state of divine fruition, which belongs to God by nature, man needs first to be assimilated to God by spiritual perfections, and then to perform works in accordance with those perfections, and thus at length to reach the aforesaid state of happiness. Now spiritual gifts are bestowed on us by the Holy Spirit, as we have shown: and thus by the Holy Spirit we are conformed to God; by him we are enabled to perform good works; and by him the way is prepared to heaven. These three are insinuated by the Apostle: God has anointed us, and has sealed us, and given the pledge of the Spirit in our hearts (The text of the Vulgate differs slightly, but the sense is the same.) (2 Cor 1:21–22); and: You . . . were sealed with the promised Holy Spirit, who is the guarantee of our inheritance (Eph 1:13–14). This sealing apparently alludes to the likeness of conformity; the anointing, to man’s being enabled to perform works of perfection; and the pledge, to the hope which spurs us on to our heavenly inheritance, which is perfect bliss.

And, since a man adopts another as his son because he wishes him well, so that the latter becomes his heir, the adoption of the sons of God is fittingly ascribed to the Holy Spirit: You have received the spirit of the adoption of sonship, in which we cry: ‘Abba! Father!’ (Rom 8:15).

Now, if a man becomes another’s friend, by this very fact all offense is removed, since friendship is opposed to offense. Hence it is said: Charity covers all offenses (Prov 10:12). Therefore, as we are made the friends of God by the Holy Spirit, it follows that God forgives us our sins through him. Hence our Lord said to his disciples: Receive the Holy Spirit. If you forgive the sins of any, they are forgiven (John 20:22, 23); and for this reason those who blaspheme against the Holy Spirit are denied forgiveness of their sins (Matt 12:31), because they have not that through which man receives forgiveness.

Hence too, we are said to be renewed, and cleansed or washed by the Holy Spirit: Send forth your Spirit, and they shall be created: and you shall renew the face of the earth (Ps 104[103]:30), and: Be renewed in the Spirit of your mind (Eph 4:23), and: If the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning (Isa 4:4).