Dist. 14
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/14/q/bon-sent-I-d14-littera
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### Distinction XIV.

*On the twofold procession of the Holy Spirit, temporal and eternal.*

Moreover, it must be carefully noted that the procession of the Holy Spirit is twofold: the *eternal*, namely, which is ineffable, by which he proceeded from the Father and the Son eternally and outside of time; and the *temporal*, by which he proceeds from the Father and the Son to sanctify the creature. And just as from eternity he proceeds from the Father and the Son commonly and at once, so also in time he proceeds from both commonly and at once to the creature, not dividedly — from the Father into the Son, and from the Son to the creature. Hence Augustine in book XV *On the Trinity* says: "The Holy Spirit does not proceed from the Father into the Son and from the Son to sanctify the creature, but proceeds at once from both; although the Father has given this to the Son, that, just as [the Spirit proceeds] from himself, so also he might proceed from him."

Concerning the temporal procession Bede in the homily *for the first Sunday after the Ascension* speaks thus: "When the grace of the Holy Spirit is given to men, indeed the Spirit is sent by the Father, and is sent also by the Son; he proceeds from the Father, and proceeds also from the Son, since his mission is itself the procession." By these words he plainly shows that the bestowal of the grace of the Holy Spirit is called procession or mission of the same. But since bestowal or giving is only temporal, it is plain that this procession or mission is also temporal. This temporal procession of the Holy Spirit Augustine likewise hints at in book XV *On the Trinity*, saying that the Holy Spirit proceeded from Christ when after the resurrection he breathed on his disciples, in these words: "When Christ rose from the dead and appeared to the disciples, *he breathed and said*: *Receive the Holy Spirit*, that he might show that [the Spirit] also proceeds from himself. *And he is the power which went out from him*, as we read in the Gospel, *and healed all*." And in order to show that this procession of the Holy Spirit is nothing other than the bestowal or giving of the Holy Spirit himself, he added: "After the resurrection the Lord Jesus gave the Holy Spirit twice: once on earth for the love of neighbor, and again from heaven for the love of God; since through that very Gift charity is poured out in our hearts, by which we love God and neighbor."

### *That not only the gifts of the Holy Spirit, but the Holy Spirit himself is given to men and is sent.*

But there are some who say that the Holy Spirit, God himself, is not given, but his gifts — which are not the Spirit himself. And, as they say, the Holy Spirit is said to be given when his grace, which however is not himself, is given to men. And they say that Bede meant this in the foregoing words, where he says that the Holy Spirit proceeds when his grace is given to men — as if not he himself were given but his grace. But that the Holy Spirit himself, who is God and the third person in the Trinity, is given, Augustine plainly shows in book XV *On the Trinity*, saying: "*That the same Holy Spirit was given when Jesus breathed on them*, of whom shortly afterwards he says: *Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit*, we ought not to doubt. He is therefore [the same one] who was also given from heaven on the day of Pentecost. How then is he not God who gives the Holy Spirit? — nay, how great is the God who gives God?" Behold, in these words he plainly says that the Holy Spirit, namely God himself, is given to men by the Father and the Son.

And that the Holy Spirit himself, who is God and the third person in the Trinity, is given to us and is poured into and glides into our minds, Ambrose plainly shows in book I *On the Holy Spirit*, saying: "Although many things are called *spirits*, since it is read: *Who makes his angels spirits*, yet there is one Spirit of God. This one Spirit therefore both the Apostles and Prophets received; as also the vessel of election says, that *we have drunk one Spirit* — as it were one who cannot be split, but is poured into souls and glides into the senses, that he may quench the burning of worldly thirst; which Holy Spirit is not of the substance of bodily things nor of the substance of invisible creatures." By these words he plainly says that the Holy Spirit himself, who is not a creature, is poured into our minds. Likewise in the same [book]: "Every creature is mutable, but the Holy Spirit is not mutable."

"What should I doubt to say that the Holy Spirit also has been given, since it is written: *The charity of God is poured out in our hearts through the Holy Spirit, who is given to us*?" "Who, although he is by nature inaccessible, yet on account of his goodness is receivable by us, filling all things by [his] power — though he is participated only by the just — a simple substance, abounding in virtues, present to each, dividing of his own to each one, and everywhere whole." "Uncircumscribed therefore and infinite is the Holy Spirit, who pours into the senses of the disciples [though they are] separated, whom nothing can deceive. Angels were sent to a few; but the Holy Spirit was poured out into peoples. Who then would doubt that what is poured out into many at once and is not seen is divine? One is the Holy Spirit, who is given to all the Apostles though they are separated." And here Ambrose plainly says that the Holy Spirit, who is a simple substance, although he is one, is given to many.

By another authority also this same [point] is established, namely that the Holy Spirit, who is equal to the Son, is given to men. For Augustine says, on the words of the Apostle: "*If the charity of God is poured out in our hearts through the Holy Spirit, who is given to us*; by whom is he given? By him who *gave gifts to men*. What gifts? The Holy Spirit, who gives such a gift as he himself is. Great is his mercy: he gives a gift equal to himself, since his gift is the Holy Spirit." From the foregoing and many other authorities it is plainly shown that the Holy Spirit equal to the Father and the Son is given to us; nor is he therefore less than the Father and the Son. Hence Augustine in book IV *On the Trinity*: "Not therefore," he says, "is the Holy Spirit to be judged less because both the Father sent him and the Son [sent him]."

### Chapter III.

*Whether holy men can give the Holy Spirit.*

Here it is asked, whether holy men also give or can give the Holy Spirit to others. For if they give him to others, since the bestowal of him was said above to be his procession, the Holy Spirit appears to proceed from them or to be sent [by them]; but the Creator does not proceed from the creature nor is sent [by him]. It remains, therefore, that they neither give nor can give the Holy Spirit. Hence Augustine in book XV *On the Trinity*: "*No disciple of Christ gave the Holy Spirit.* For they prayed that he might come upon those on whom they laid their hands; they themselves did not give him. Which custom the Church even now keeps in those set over her. Finally Simon Magus too, offering the Apostles money, did not say: *Give me also this power, that I may give the Holy Spirit*; but, *on whomsoever*, he says, *I shall lay hands, let him receive the Holy Spirit*; for Scripture had not said above: *seeing then Simon that the Apostles gave the Holy Spirit*, but had said: *seeing then Simon that by the laying-on of hands of the Apostles the Holy Spirit was given*." Behold, by these words Augustine shows that neither the Apostles nor any other prelates of the Church gave or give the Holy Spirit.

And what is more, [Augustine] says that they cannot even give him, in the same book adding: "*Of Christ it is written that he received from the Father the promise of the Holy Spirit and poured him out*; in which both natures, namely human and divine, are shown. For he received as man, [and] poured out as God. We, however, can indeed receive this Gift according to our small measure, but we certainly cannot pour him out upon others; rather, that this may happen, we call upon God upon them, by whom it is effected." By these words he expressly says that we cannot pour the Holy Spirit upon others — that is, give him to others.

But to this it appears contrary that the Apostle, speaking of himself to the Galatians, says: *He who bestows on you the Spirit, and works mighty deeds in you*. Behold, evidently he says that he himself bestowed the Spirit. But it is to be understood that the Apostle said this not because he had the power and authority of giving the Holy Spirit, but because he had the ministry in which the Holy Spirit was given by God. For as Augustine says on the same place, expounding that word of the Apostle: "*Faith was preached to them by the Apostle*, in which preaching they had felt the coming and presence of the Holy Spirit; just as in that time, in the newness of the invitation to the faith, the presence of the Holy Spirit even by sensible miracles appeared, as is read in the *Acts of the Apostles*." Here he plainly shows in what way the Apostle bestowed the Holy Spirit on them — not, indeed, by sending him into them, but by preaching to them the faith of Christ, which when they received it, that the Holy Spirit was in them was shown by some visible signs. Therefore men, however holy, cannot give the Holy Spirit.

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