Dist. 10, Art. 2, Q. 3
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/1/d/10/q/bon-sent-I-d10-a2-q3
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### Question III

*Whether the Holy Spirit is properly* spirit.

Thirdly and lastly it is asked whether the Holy Spirit is properly *spirit*. And that it is so, seems to be the case in this way:

1. Because the person of the Holy Spirit is most properly designated by this name when he is called *Holy Spirit*; but this name *holy* does not restrict that which is *spirit*, since it is equally common: therefore *spirit* is properly said of that person.

2. Likewise, he is called *Spirit* because he is breathed forth; but what is breathed forth is not generated, nor conversely: therefore since to be breathed forth does not befit the Father nor the Son: therefore it befits the Holy Spirit.

3. Likewise, men in concord in one evil are called *conspirators*, not because they think the same, but because they desire the same evil, and the affection of all is bound together unto the same evil: therefore since *conspiracy* comes from *spiration*, only love is said to be breathed forth: therefore the Holy Spirit too is named nothing but love: therefore etc.

**On the contrary:**

1. *God is Spirit, and those who worship him must worship him in spirit and in truth*, John 4; but the whole Trinity is to be worshipped: therefore the whole Trinity is spirit; Augustine says the same.

2. Likewise, the same is shown by reason thus: spirit is divided against body: therefore what is not body is spirit: therefore it is an absolute name, not a relative one: therefore etc.

3. Likewise, *spirit* is said either from *spirituality* or from *spiration*. If from spirituality, so it is divided against body, and it is plain that it belongs to the whole Trinity; if from spiration; on the contrary: *to breathe forth* taken actively

befits the whole Trinity, because the whole Trinity is said *to inspire*: therefore taken actively it is not said relatively, and so neither passively.

4. Likewise, insofar as it is said from *spiration*, it seems that it more properly befits the Son; and this is plain from authority, Job 32: *The inspiration of the Almighty gives understanding*; but this is appropriated to the Son: therefore etc.

5. Likewise, spiration is a natural act; but only the Son proceeds by way of nature: therefore only the Son is breathed forth.

> **Conclusion.** *Spirit*, insofar as it is said from spirituality, belongs to the whole Trinity; but insofar as it is said from spiration, is proper to the Holy Spirit.

**I respond:** It must be said that this name *spirit* is found in bodies, in rational substances, and in God; and although in God it is most properly [used], because spirituality and spiration are most properly in him, nevertheless the manner of knowing and naming, as from what is posterior, begins from corporeal substance.

In corporeal substance, *spirit* is said in two ways: either from *spirituality* opposed to bulkiness; and so it is said absolutely, and a subtle body is called spirit, as is taken in the book *On the Difference of Spirit and Soul*; or from *spiration*; and so *spirit* means breath, as Chrysostom takes it, John 3: *The Spirit breathes where it wills* etc. And in the Psalm: *Fire, hail, spirit* etc.

According to this twofold mode, it is taken also in spiritual or rational substance, either from *spirituality* opposed to corporeity: and so the rational substance, or its interior power, is called *spirit*, Ecclesiastes 3: *Who knows if the spirit of the sons* etc.; or from *spiration*; and so the affection or love is called *spirit*. And the reason of this is that the act of spiration in the body is an internal act, a continuous act, a life-giving act, and has its origin from heat. Therefore since the going-forth of love, as it is love, comes from within; and love is a life-giving act, because love is life; and again love is a continuous act, because love must continuously be returned, and then it is perfect, when a man so loves; again, [love] is a spiritual heat: therefore only love is said to be breathed forth spiritually; and thus is taken that text of First Thessalonians, the last [chapter]: *That your whole spirit* etc.

According to this twofold mode, it is taken in divine things. For inasmuch as *spirit* is said from spirituality, so it belongs to the whole Trinity: for the whole Trinity lacks corporeity and materiality; and so it is an absolute name, John 4: *God is Spirit*. But inasmuch as it is said from spiration, so it belongs to that person alone who proceeds as love, for the reason already given. For to be breathed forth in spiritual matters belongs only to love; and since love can be breathed forth rightly and orderly, and so is pure; or indirectly and impurely, and so is libidinous: therefore that person which is love is not only called *Spirit*, but *Holy Spirit*. Not so is the Son called holy, because generation is a natural motion, with respect to which sanctity or purity is not considered, as it is considered with respect to the love of the will.

**To the arguments on the contrary:**

*To 1, 2, 3, 4.* To that which is objected, that to breathe forth belongs to the whole Trinity; it must be said that to breathe forth is said in two ways: in one mode, to breathe forth is the same as to produce the Spirit; and so it does not belong to the whole Trinity; in another mode, to breathe forth is the same as *to inspire*: and so it belongs to the whole Trinity, because *to inspire* names the effect of the spirit, which is from the whole Trinity. For that is said to be inspired which is sent into our spirit spiritually, whether affection or cognition.

*To 5.* To that which is objected, that the motion is natural; it must be said that so it is in corporeal things, which breathe forth on account of the indigence of nature; but not so in spiritual substances, which breathe forth from the liberality of the will. Hence by reason of this it is not transferred, but by reason of other properties.