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Part II — Sanctifying Grace, Section 2, Article 3: The Supernatural Concomitants

Theological note: fidei proxima (Thesis I); sententia probabilior (Theses II–III); propositio certa (Thesis IV)

ARTICLE 3: THE SUPERNATURAL CONCOMITANTS OF SANCTIFYING GRACE

Besides producing the effects described in the preceding Article, sanctifying grace also confers certain supernatural privileges, which, though not of the essence of grace, are, in the present economy at least, inseparably connected with it and may therefore be regarded as its regular concomitants.

The existence of these privileges is established by the fact that certain councils (e. g. those of Vienne and Trent), couple “grace and gifts” in their official definitions.1 The doctrine is clearly stated by the Roman Catechism as follows: “To this [sanctifying grace] is added a most noble accompaniment of all virtues, which are divinely infused into the soul together with grace.”2

We will treat of the supernatural concomitants of sanctifying grace in four theses.

Thesis I: The three divine virtues of faith, hope, and charity are infused into the soul simultaneously with sanctifying grace.

Some theologians (notably Suarez, Ripalda, and De Lugo) declare this thesis to be de fide, while others (Dom. Soto, Melchior Cano, and Vasquez) hold it merely as certain. Under the circumstances it will be safest to take middle ground by characterizing it as fidei proxima.

Proof. The Council of Trent teaches: “Man through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these [gifts] infused at once — faith, hope, and charity.”3

a) That theological charity, as a habit, is infused together with sanctifying grace can be convincingly demonstrated from Holy Scripture. Cfr. Rom. V, 5: ”… the charity of God is poured forth in our hearts by the Holy Ghost, who is given to us.”4 In connection with charity, Holy Scripture frequently mentions faith. Cfr. 1 Cor. XIII, 2: “And if I should have … all faith, so that I could remove mountains, and have not charity, I am nothing.”5 All three of the theological virtues are expressly enumerated in 1 Cor. XIII, 13: “And now there remain faith, hope, and charity, these three: but the greatest of these is charity.”6 Unlike certain other texts, the one last quoted leaves no doubt that faith, hope, and charity are to be conceived as dona inhaerentia, i. e. habits or qualities inherent in the soul. This interpretation is approved by the Fathers and Scholastics.

b) St. Thomas proves the necessity of the three theological virtues for salvation as follows: “In order that we be properly moved towards our end [God], that end must be both known and desired. Desire of an end includes two things: first, hope of attaining it, because no prudent man will aspire to that which he cannot attain; and secondly, love, because nothing is desired that is not loved. And hence there are three theological virtues, — faith, by which we know God; hope, by which we trust to obtain Him; and charity, by which we love Him.”7

When are the three theological virtues infused into the soul? This is an open question so far as faith and hope are concerned. Of charity we know that it is always infused with habitual grace. Suarez contends that, when the soul is properly disposed, faith and hope are infused before justification proper, that is to say, in the process leading up to it. St. Thomas and St. Bonaventure, on the other hand, hold that faith and hope, like charity, are infused at the moment when justification actually takes place in the soul. This last-mentioned opinion is favored by the Tridentine Council.8

Mortal sin first destroys sanctifying grace together with the habit of charity that is inseparable from it. Faith and hope may continue to exist in the soul, and if hope, too, departs, faith may remain alone. But the loss of faith invariably entails the destruction of hope and charity.

Thesis II: Together with sanctifying grace there are also infused the supernatural moral virtues.

This proposition may be characterized as sententia communior et probabilior. Though denied by some theologians, it can claim a high degree of probability.9

Proof. The infused moral virtues (virtutes morales infusae) differ from the theological virtues in that they have for their immediate formal object, not God Himself, but the creature in its relation to the moral law.

The moral virtues may be reduced to four, viz.: prudence, justice, fortitude, and temperance. These are called the “cardinal” virtues; first, because they perfect the principal faculties of the soul; secondly, because all the other virtues may be scientifically deduced from them.10 In the supernatural order the infusion of the cardinal virtues and of the other virtues subordinate to them has for its object the government of intellect and will in their relation towards created things and the guidance of these faculties to their supernatural end.

a) The existence of supernaturally infused moral virtues is intimated in Wis. VIII, 7: “And if a man love justice: her labors have great virtues; for she teacheth temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life.”11 The teacher of the three cardinal virtues here mentioned is “Divine Wisdom,” i. e. God Himself, and we may assume that He inculcates them by the same method which He employs in infusing the theological virtues of faith, hope, and charity.

Another relevant text is Ezechiel XI, 19 sq.: ”… and I will take away the stony heart out of their flesh, and give them a heart of flesh, that they may walk in my commandments, and keep my judgments.”12 Here Yahweh promises to give the just men of the New Covenant a “heart of flesh” as opposed to the “stony heart” of the Jews. The meaning evidently is that a disposition to do good will be a characteristic of the New Testament Christians in contradistinction to the hard-hearted Old Testament Jews. He who has a “heart of flesh” will walk in God’s commandments and keep His judgments. Hence “heart” signifies the sum-total of all those habits which impel and enable a man to lead a good life. Since it is God Himself who gives the “heart of flesh,” i. e. the moral virtues, it follows that they are supernaturally infused.13

b) Some of the Fathers ascribe the moral virtues directly to divine infusion.

Thus St. Augustine observes that the cardinal virtues “are given to us through the grace of God.”14 And St. Gregory the Great says that the Holy Ghost does “not desert the hearts of those who are perfect in faith, hope, and charity, and in those other goods without which no man can attain to the heavenly fatherland.”15 St. Thomas shows the theological reason for this by pointing to the parallel that exists between nature and the supernatural. “Effects,” he says, “must always be proportionate to their causes and principles. Now all virtues, intellectual and moral, which we acquire by our acts, proceed from certain natural principles preëxisting in us… . In lieu of these natural principles God confers on us the theological virtues, by which we are directed to a supernatural end… . Hence there must correspond to these theological virtues, proportionally, other habits caused in us by God, and which bear the same relation to the theological virtues that the moral and intellectual virtues bear to the natural principles of virtue.”16

Thesis III: The seven gifts of the Holy Ghost are also infused with sanctifying grace.

This proposition may be qualified as “probabilis.”

Proof. The Church’s teaching with regard to the seven gifts of the Holy Ghost is based on Isaias XI, 2 sq.: “And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord.” Four of these supernatural gifts (wisdom, understanding, counsel, and knowledge) perfect the intellect in matters pertaining to salvation, while the remaining three (fortitude, godliness, and the fear of the Lord) direct the will to its supernatural end. Are these seven gifts, (or some of them), really distinct from the infused moral virtues? Are they habits or habitual dispositions, or merely transient impulses or inspirations? What are their mutual relations and how can they be divided off from one another? These and similar questions are in dispute among theologians. The prevailing opinion is that the gifts of the Holy Ghost are infused habitual dispositions, realiter distinct from the theological and moral virtues, by which the soul is endowed with a supernatural capacity for receiving the inspirations of the Holy Ghost and a supernatural readiness to obey His impulses in all important matters pertaining to salvation.17

That the gifts of the Holy Ghost are infused into the soul simultaneously with sanctifying grace, can be demonstrated as follows: Christ, as the mystical head, is the pattern of justification for the members of His spiritual body, who are united to Him by sanctifying grace.18 Now the Holy Ghost dwelled in Christ with all His gifts as permanent habits.19 Consequently, these gifts are imparted by infusion to those who receive the grace of justification. This is manifestly the belief of the Church, for she prays in the “Veni Sancte Spiritus”:

“Shed upon thy faithful fold, By unbounded hope controlled, Thy seven gifts.”20

Thesis IV: The process of justification reaches its climax in the personal indwelling of the Holy Ghost in the soul of the just.

This thesis embodies what is technically called a propositio certa.

Proof. There are two ways in which God may dwell in the soul, either by virtue of His created grace (inhabitatio per dona accidentalia, ἐνοίκησις κατ’ ἐνέργειαν) or by virtue of His uncreated substance (inhabitatio substantialis sive personalis, ἐνοίκησις κατ’ οὐσίαν). The personal indwelling of the Holy Ghost, therefore, may consist in a twofold grace: gratia creata and gratia increata, of which the former is the groundwork and necessary condition of the latter, while the latter may be described as the climax and consummation of the former.21 The indwelling of the Holy Ghost in the souls of the just is taught by Holy Scripture and attested by the Fathers.

a) Holy Scripture draws a clear-cut distinction between the accidental and the substantial indwelling of the Holy Ghost.

α) Our Lord Himself, in addition to the charismata, promised His Apostles the Holy Ghost in Person. John XIV, 16 sq.: ”… the Father … shall give you another Paraclete, that he may abide with you for ever, … but you shall know him, because he shall abide with you, and shall be in you.”22 This promise was made to all the faithful. Cfr. Rom. V, 5: ”… the charity of God is poured forth in our hearts by the Holy Ghost, who is given to us.”23 Hence the Holy Ghost abides in the just and sets up His throne in their souls. Cfr. Rom. VIII, 11: “And if the spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Jesus Christ from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.”24 By His indwelling our souls become temples of God. 1 Cor. III, 16 sq.: “Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? … For the temple of God is holy, which you are.”25 1 Cor. VI, 19: “Or know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God; and you are not your own?”26

β) Agreeable to this teaching of Scripture the Fathers, especially those of the East, assert the substantial indwelling of the Holy Ghost in the souls of the just.

The fact that no one but God can dwell substantially and personally in a creature was cited by the Greek Fathers in their controversies with the Pneumatomachians to prove the divinity of the Holy Ghost. St. Athanasius writes to Serapion:27 “If we by receiving the Holy Ghost are allowed to participate in the Divine Nature, no one but a fool will assert that the Holy Ghost is not of divine but of human nature. For all those in whom He abides become deified28 for no other reason. But if He constitutes them gods, there can be no doubt that His nature is divine.” St. Basil comments as follows on Ps. LXXXI, 6 (Ego dixi, dii estis): “But the Spirit that causes the gods to be gods, must be divine, and from God, … and God.”29 St. Cyril of Alexandria30 glowingly describes the soul inhabited by the Holy Ghost as inlaid with gold, transfused by fire, filled with the sweet odor of balsam, and so forth.

The Latin Fathers, with one exception, are less definite on this point. St. Augustine says that the Holy Ghost “is given as a gift of God in such a way that He Himself also gives Himself as being God,”31 and that “the grace of God is a gift of God, but the greatest gift is the Holy Spirit Himself, who therefore is called a grace.”32 Again: ”… the Holy Spirit is the gift of God, the gift being Himself indeed equal to the giver, and therefore the Holy Ghost also is God, not inferior to the Father and the Son.”33

b) While theologians are unanimous in accepting the doctrine of the personal indwelling of the Holy Ghost in the just as clearly contained in Sacred Scripture and Tradition, they differ in explaining the manner in which He dwells in the soul.

α) The great majority hold that the Holy Ghost can not dwell in the soul, as the human soul dwells in the body, per modum informationis, nor yet by a hypostatic union, as godhead and manhood dwell together in the Person of Christ; and that consequently His indwelling is objectively an indwelling of the whole Trinity, which is appropriated to the Third Person merely because the Holy Ghost is “hypostatic holiness” or “personal love.” This view is based on what is called “the fundamental law of the Trinity,” viz.: “In God all things are one except where there is opposition of relation.”34 Sacred Scripture speaks of the personal indwelling of the Father and the Son as well as of the Holy Ghost. Cfr. John XIV, 23: “If any one love me, he will keep my word, and my Father will love him, and we will come to him and will make our abode with him.”35 St. Athanasius concludes from these words that “the energia of the Trinity is one… . Indeed when the Lord says: I and the Father will come, the Spirit also comes, to dwell in us in precisely the same manner in which the Son dwells in us.”36 And St. Augustine teaches: “Love, therefore, which is of God and is God, is properly the Holy Spirit, by whom the love of God is shed abroad in our hearts, — that love by which the whole Trinity dwells in us.”37 Accordingly, the personal indwelling of the Holy Ghost consists in the state of grace as bearing a special relation to the Third Person of the Trinity; the “higher nature” which sanctifying grace imparts to the soul is not an absolute but a relative form (σχέσις), by which the soul is mysteriously united with the Three Divine Persons and, by appropriation, with the Holy Ghost, thereby becoming a throne and temple of God. It is in this sense that the indwelling of the Holy Ghost in the soul is called the climax of justification.38

β) Other eminent theologians (Petavius, Passaglia, Schrader, Scheeben, Hurter, et al.) regard the explanation just given as unsatisfactory. They contend that the Fathers, especially those of the East, conceived the indwelling of the Holy Ghost in the souls of the just, not as an indwelling (ἐνοίκησις) of the Trinity, appropriated to the Holy Ghost, but as a union (ἕνωσις) of the Holy Ghost Himself with the soul.39 This union, they say, is neither physical nor hypostatic, but an altogether unique and inexplicable relation by which the soul is morally, accidentally, and actively united to the person of the Holy Ghost.40

γ) Unfortunately this exalted and mystic theory cannot be squared with the theological principles underlying the Catholic teaching on the Trinity, especially that portion of it which concerns the appropriations and missions of the three Divine Persons.41 It is true that sanctifying grace culminates in a communication of the Divine Nature, and that this θείωσις is effected by imprinting upon the soul an image of the divine processes of generation and spiration, — the first by adoptive filiation, the second by an indwelling of the Holy Ghost.42 In fact all the Trinitarian relations are reflected in the justification of the sinner. Thus regeneration corresponds to the generation of the Logos by the Father; adoptive sonship and the accompanying participation of the soul in the Divine Nature corresponds to our Lord’s natural sonship and his consubstantiality with the Father; the indwelling of the Holy Ghost and His union with the soul, on the other hand, corresponds to the divine process of Spiration, inasmuch as it is preëminently a supernatural union of love and effects a sort of mutual inexistence or perichoresis of the soul in the Holy Ghost or the three Divine Persons respectively.43 Since, however, this union of the soul with the substance of the three Divine Persons in general, and the Holy Ghost in particular, is not a substantial and physical but only an accidental and moral union, the regeneration of the sinner must be conceived as generation in a metaphorical sense only, divine sonship as adoptive sonship, the deification of man as a weak imitation of the divine homoousia, and the indwelling of the Holy Spirit in the soul as a shadowy analogue of the Divine Perichoresis.44

READINGS: — Deharbe, Die vollkommene Liebe Gottes nach dem hl. Thomas von Aquin, Ratisbon 1856. — Marchant, Die theologischen Tugenden, Ratisbon 1864. — Mazzella, De Virtutibus Infusis, 4th ed., Rome 1894. — G. Lahousse, S. J., De Virtutibus Theologicis, Louvain 1890. — S. Schiffini, S. J., Tractatus de Virtutibus Infusis, Freiburg 1904. — J. Kirschkamp, Der Geist des Katholizismus in der Lehre vom Glauben und von der Liebe, Paderborn 1894. — C. Weiss, S. Thomae Aquinatis de Septem Donis Spiritus Sancti Doctrina Proposita et Explicata, Vienna 1895.

On the indwelling of the Holy Ghost in the souls of the just see A. Scholz, De Inhabitatione Spiritus Sancti, Würzburg 1856. — *Franzelin, De Deo Trino, pp. 625 sqq., Rome 1881. — Oberdörffer, De Inhabitatione Spiritus Sancti in Animabus Iustorum, Tournai 1890. — *B. Froget, O. P., De l’Inhabitation du S. Esprit dans les Âmes Justes d’après la Doctrine de S. Thomas d’Aquin, Paris 1901. — De Bellevue, L’Oeuvre du S. Esprit ou la Sanctification des Âmes, Paris 1901.

On the historic development of the dogma see Schwane, Dogmengeschichte, 2nd ed., Vol. II, § 56-75, Freiburg 1895.

Footnotes

  1. V. supra, p. 340. ↩

  2. Cat. Rom., P. II, c. 1, n. 51: “Huic [gratiae sanctificanti] additur nobilissimus omnium virtutum comitatus, quae in animam cum gratia divinitus infunduntur.” ↩

  3. Conc. Trident., Sess. VI, cap. 7: “Unde in ipsa iustificatione cum remissione peccatorum haec omnia simul infusa accipit homo per Iesum Christum, cui inseritur, fidem, spem et caritatem.” (Denzinger-Bannwart, n. 800.) The question whether the three theological virtues are genuine habitus operativi, must be answered in the affirmative; but its denial incurs no censure so long as the distinction existing between these habitual virtues and actual grace is left intact. It is of faith that habitual charity is infused simultaneously with habitual grace. Cfr. Conc. Trident., Sess. VI, can. 11: “Si quis dixerit, homines iustificari … exclusâ gratiâ et caritate, quae in cordibus eorum per Spiritum Sanctum diffundatur atque illis inhaereat, anathema sit.” On the bearing of this definition see Tepe, Instit. Theol., Vol. III, pp. 175 sq., Paris 1896; Schiffini, De Gratia Divina, pp. 315 sqq., Freiburg 1901. ↩

  4. Rom. V, 5: “Caritas Dei (ἡ ἀγάπη τοῦ Θεοῦ) diffusa est (ἐκκέχυται) in cordibus nostris per Spiritum Sanctum, qui datus est nobis.” ↩

  5. 1 Cor. XIII, 2: “Et si habuero omnem fidem, ita ut montes transferam, caritatem autem non habuero, nihil sum.” ↩

  6. 1 Cor. XIII, 13: “Nunc autem manent fides, spes, caritas (πίστις, ἐλπίς, ἀγάπη), tria haec; maior autem horum est caritas.” ↩

  7. Quaestiones Disputatae de Virtutibus in Communi, art. 12: “Ad hoc autem, quod moveamur recte in finem [scil. Deum], oportet finem esse et cognitum et desideratum. Desiderium autem finis duo exigit, scil. fiduciam de fine obtinendo, quia nullus sapiens movetur ad id quod consequi non potest; et amorem finis, quia non desideratur nisi amatum. Et ideo virtutes theologicae sunt tres, scil. fides quâ Deum cognoscimus, spes quâ ipsum nos obtenturos esse speramus, et caritas quâ eum diligimus.” ↩

  8. Sess. VI, cap. 7. ↩

  9. This thesis is not, however, so certain that it would be wrong to contradict it, as has actually been done by Scotus, Durandus, and others. Cfr. Suarez, De Gratia, VI, 9, 12. ↩

  10. Cfr. St. Thomas, Summa Theol., 1a 2ae, qu. 57 sqq. That the cardinal virtues are four in number, St. Thomas proves as follows: “[Bonum rationis] potest dupliciter considerari: uno modo, prout habet rationem consiliabilis et eligibilis, secundum quam ratio circa illud operatur et sic est prudentia, quae est media inter intellectuales et morales; … alio modo, secundum quod habet rationem boni appetibilis. Ad appetitum autem duo pertinent, scil. actio et passio; passio autem est in irascibili et concupiscibili. Circa actiones ergo est iustitia, circa passiones irascibiles est fortitudo, circa passiones concupiscibiles est temperantia. Et sic sunt quatuor virtutes cardinales.” (Comment. in Quatuor Libros Sent., III, dist. 33, qu. 2, art. 1, solut. 3.) ↩

  11. Wis. VIII, 7: “Et si iustitiam quis diligit, labores huius magnas habent virtutes; sobrietatem enim et prudentiam docet [Deus] et iustitiam et virtutem, quibus utilius nihil est in vita hominibus.” ↩

  12. Ez. XI, 19 sq.: “Et auferam cor lapideum de carne eorum et dabo eis cor carneum, ut in praeceptis meis ambulent et iudicia mea custodiant.” ↩

  13. Cfr. Jer. XXXI, 33; Col. I, 10 sq.; 1 John II, 27. ↩

  14. In Ps., 83: “Istae virtutes nunc in convalle plorationis per gratiam Dei donantur nobis.” ↩

  15. Hom. in Ezech., I, 5, n. 11: “In fide enim, spe atque caritate, et in aliis bonis, sine quibus ad coelestem patriam non potest perveniri, … perfectorum corda [Spiritus Sanctus] non deserit.” ↩

  16. Summa Theol., 1a 2ae, qu. 63, art. 3: “Oportet effectus esse suis causis et principiis proportionatos. Omnes autem virtutes tam intellectuales quam morales, quae ex nostris actibus acquiruntur, procedunt ex quibusdam naturalibus principiis in nobis praeexistentibus … Loco quorum naturalium principiorum conferuntur nobis a Deo virtutes theologicae, quibus ordinamur ad finem supernaturalem… . Unde oportet quod his etiam virtutibus theologicis proportionaliter respondeant alii habitus divinitus causati in nobis, qui sic se habent ad virtutes theologicas sicut se habent virtutes morales et intellectuales ad principia naturalia virtutum.” For further information on this subject consult Heinrich-Gutberlet, Dogmatische Theologie, Vol. VIII, § 471, Mainz 1897; Schiffini, De Gratia Divina, pp. 319 sqq., Freiburg 1901; Van Noort, De Gratia Christi, pp. 161 sqq., Amsterdam 1908. ↩

  17. Cfr. Gregory of Valentia, Comment. in S. Theol., 1a 2ae, disp. 5, qu. 8, p. 1: “Dona Spiritus S. potentias animae perficiunt ad actiones quasdam heroicas, … quâ ratione peculiariter procedunt ex divino quodam Spiritus S. instinctu, quo mens nostra plerumque mirabiliter solet agi et impelli ad quaedam opera praestantia et rara… . Atque ita in usu donorum homo potius agitur, in usu autem virtutum se habet potius ut agens.” Cfr. Simar, Dogmatik, Vol. II, 4th ed., pp. 641 sqq., Freiburg 1899; Van Noort, De Gratia Christi, pp. 174 sqq. ↩

  18. Rom. VIII, 9 sqq. ↩

  19. Cfr. Is. XI, 1 sqq.; LXI, 1; Luke IV, 18. ↩

  20. “Da tuis fidelibus, in te confitentibus, sacrum septenarium.” (Missale Rom., Sequence for Whit Sunday.) For a more detailed treatment of the subject dealt with in Thesis III consult J. Kleutgen, Theologie der Vorzeit, Vol. II, 2nd ed., pp. 365 sqq., Münster 1872; C. Weiss, S. Thomae Aquinatis de Septem Donis Spiritus S. Doctrina, Vienne 1895; J. Regler, Die sieben Gaben des Hl. Geistes in ihrer Bedeutung für das christliche Leben, Ratisbon 1899; Schiffini, De Gratia Divina, pp. 337 sqq., Freiburg 1901. On the connection of the gifts of the Holy Ghost with the beatitudes (cfr. Matth. V, 3 sqq.) and the “twelve fruits of the Holy Ghost” (cfr. Gal. V, 22 sq.), see St. Thomas, Summa Theol., 1a 2ae, qu. 69 and 70. The student may also consult Suarez, De Gratia, VI, 10, and Vasquez, Comment. in S. Theol., III, disp. 44, cap. 2. ↩

  21. Cfr. St. Bonaventure, Compendium Theol. Verit., I, 9: “In iustificatione duplex caritas nobis datur, scil. creata et increata: illa quâ diligimus, et illa quâ diligimur… . Ex his colligitur, quod licet Deus sit in omnibus per essentiam, praesentiam et potentiam, non tamen habetur ab omnibus per gratiam.” ↩

  22. John XIV, 16 sq.: ”… alium Paraclitum dabit vobis, ut maneat vobiscum in aeternum… . Vos autem cognoscetis eum, quia apud vos manebit et in vobis (ἐν ὑμῖν) erit.” ↩

  23. Rom. V, 5: “Caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis.” ↩

  24. Rom. VIII, 11: “Quodsi Spiritus eius, qui suscitavit Iesum a mortuis, habitat in vobis (οἰκεῖ ἐν ὑμῖν), qui suscitavit Iesum Christum a mortuis, vivificabit et mortalia corpora vestra propter inhabitantem Spiritum eius in vobis (διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν).” ↩

  25. “Nescitis, quia templum Dei (ναὸς Θεοῦ) estis et Spiritus Dei habitat in vobis (οἰκεῖ ἐν ὑμῖν)? … Templum enim Dei sanctum est, quod estis vos.” ↩

  26. 1 Cor. 6, 19: “An nescitis, quoniam membra vestra templum sunt Spiritus S., qui in vobis est, quem habetis a Deo et non estis vestri?” Cfr. Rom. VIII, 9; Gal. IV, 6; 2 Cor. VI, 16. ↩

  27. Ep. ad Serap., I, n. 24. ↩

  28. θεοποιοῦνται. ↩

  29. Contra Eunom., l. V. ↩

  30. Dialog., VII, per totum. ↩

  31. De Trinitate, XV, n. 36: “Ita enim datur sicut donum Dei, ut etiam seipsum det sicut Deus.” ↩

  32. Serm., 144, c. 1: “Gratia quippe Dei donum Dei est; donum autem maximum ipse Spiritus Sanctus est, et ideo gratia dicitur.” ↩

  33. Enchiridion, c. 37: “Et utique Spiritus Sanctus Dei donum est, quod quidem et ipsum est aequale donanti; et ideo Deus est etiam Spiritus Sanctus, Patre Filioque non minor.” Additional Patristic texts of like tenor in Petavius, De Trinitate, l. VIII, cap. 4 sq.; Franzelin, De Deo Trino, thes. 43; J. Kleutgen, Theologie der Vorzeit, Vol. II, 2nd ed., pp. 369 sqq. ↩

  34. Cfr. Pohle-Preuss, The Divine Trinity, pp. 230 sqq. ↩

  35. John XIV, 23: “Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus et mansionem (μονήν) apud eum faciemus.” ↩

  36. Ep. 1 ad Serap., n. 30: “Ex his una Trinitatis ἐνέργεια ostenditur … profecto quum Dominus ait: Veniemus ego et Pater, simul venit Spiritus, non alio modo quam ut Filius in nobis habitaturus.” ↩

  37. De Trinit., XV, 18, 32: “Dilectio igitur, quae ex Deo est et Deus est, proprie Spiritus S. est, per quem diffunditur in cordibus nostris Dei caritas, per quam nos tota inhabitat Trinitas.” ↩

  38. For a more detailed treatment see Franzelin, De Deo Trino, thes. 43-48, Rome 1881. ↩

  39. Cfr. Pseudo-Dionys. Areop., De Hier. Eccl., 1, § 3 (Migne, P. G., III, 376): “Ἡ δὲ θέωσίς ἐστιν ἡ πρὸς Θεὸν ἀφομοίωσίς τε καὶ ἕνωσις.” ↩

  40. Cfr. Petavius, De Trinit., VIII, 7, 12: “Ostendimus enim non semel, coniunctionem illam Spiritus S. neque φυσικήν neque ὑποστατικήν esse, h. e. neque naturalem neque personalem, quasi una fiat ex ambobus natura vel persona. Non enim quia et illi per adoptionis gratiam filii Dei sunt, ait Augustinus (In Ps. 67), ideo quisquam illorum est unigenitus. Neque enim ex personarum duarum copulatione unum aliquid per sese, sed κατὰ συμβεβηκός potest effici.” ↩

  41. Cfr. Pohle-Preuss, The Divine Trinity, pp. 244 sqq. ↩

  42. Cfr. Scheeben, Die Mysterien des Christentums, 2nd ed., p. 165, Freiburg 1898. ↩

  43. Cfr. John XIV, 23; XVII, 20 sqq. ↩

  44. Gutberlet takes middle ground between the two theories and tries to reconcile them. Cfr. Heinrich-Gutberlet, Dogmatische Theologie, Vol. VIII, § 468. See also A. Rademacher, Die übernatürliche Lebensordnung nach der paulinischen und johanneischen Theologie, pp. 193 sqq., Freiburg 1903. ↩

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