Dist. 15, Part 2, Art. 1, Q. 2
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/15/q/bon-sent-I-d15-p2-a1-q2
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### QUESTION II.

*Whether the Son and the Holy Spirit are said to be sent according to the same gifts of grace.*

Second it is asked whether the Son and the Holy Spirit are said to be sent according to the same gifts of grace. And that they are not, seems [clear] in this way.

1. The mission of the Holy Spirit is his donation, and similarly [the mission] of the Son; but the mission of the Son and the mission of the Holy Spirit are different: therefore the donations are different: therefore [they are] according to a different gift.

2. Likewise, the same seems [clear] from a parallel: for as the visible mission of the Son is to the visible mission of the Holy Spirit, so also the invisible; but the visible mission of the Son and of the Holy Spirit are according to one and another effect and sign in the creature: therefore the invisible [are] according to one and another gift.

3. Likewise, mission is for knowing emanation, and for distinguishing [it]; if therefore the Son is distinguished from the effect in which he is sent — and the Holy Spirit also — and these are gifts of grace: therefore the Son is sent according to one gift, and the Holy Spirit according to another.

4. Likewise, what is appropriated to the Son and to the Holy Spirit is not the same, but other in creatures: therefore since the Son is said to be sent in an effect appropriated to him, the Son is sent in another effect or gift than the Holy Spirit.

**On the contrary:**

1. Every distribution of gifts — both of grace freely given and of grace that makes pleasing — is attributed to the Holy Spirit, especially the gifts of grace that makes pleasing, as is plain from 1 Corinthians 12: therefore since the Holy Spirit is sent in the gifts appropriated to him, he is sent in all the gifts: therefore in the same in which the Son [is sent].

2. Likewise, the Son is sent when wisdom is given, and similarly the Holy Spirit, since the principal gift of the Holy Spirit is wisdom: therefore etc.

3. Likewise, whenever cognition is given, the Son is said to be sent: but in this same gift the Holy Spirit also is given or sent, John 16: *When he comes, he will teach you all truth*: therefore etc.

4. Likewise, whenever charity is given, the Holy Spirit is sent; but in this gift the Son is also given, Wisdom 7: *She passes into holy souls and constitutes [them] friends of God*; and Augustine in *On the Trinity* IV expounds this of the mission of the Son: therefore etc.

### CONCLUSION.

> The missions of the Son and of the Holy Spirit are indivisible in themselves and as to the *root* of the gifts; they are distinguished only as to the *habits* and the *consequent acts*.

**I respond:** It must be said that in the invisible mission there is a bestowal of gifts, in which there is manifestation

and indwelling. And accordingly it must be understood that one can speak of the gifts of God either with respect to the *root*, or with respect to the *habit*, or with respect to the *consequent act*.

Speaking with respect to the *root*: since there is one *grace that makes pleasing* by which the Son and the Holy Spirit indwell, which is the root of the gratuitous gifts — accordingly they are given or sent by the same gift.

Speaking with respect to the *habit*: a distinction must be made, because some habits are purely affective, some purely cognitive, some intermediate. In purely affective habits the Holy Spirit is given or sent, since they are appropriated to him. In purely cognitive habits, neither the Son nor the Holy Spirit is properly sent, as has been said. In habits partly cognitive and partly affective, according to the diverse [aspects] they contain in themselves, both the Son and the Holy Spirit are sent. For the cognitive [habits] lead to the manifestation of the *Word*, the affective to the manifestation of *Love*.

But if we speak with respect to the *consequent acts* — which are the illumination of the intellect and the inflammation of the affection — then, calling the *gift* in this sense, they are sent in different gifts.

But because these things are conjoined, therefore the invisible missions of the Son and of the Holy Spirit are undivided, and accordingly the arguments [for and against] proceed to opposing parts. Yet what [the third argument] adduces from a parallel in *sensible* mission is by no means parallel, since there is not such union and connection in external signs as there is in interior habits.