Part I (Prima Pars) Part 68 (1/2)

Reply Obj. 1: Mission implies inferiority in the one sent, when it means procession from the sender as principle, by command or counsel; forasmuch as the one commanding is the greater, and the counsellor is the wiser. In G.o.d, however, it means only procession of origin, which is according to equality, as explained above (Q. 42, AA. 4, 6).

Reply Obj. 2: What is so sent as to begin to exist where previously it did not exist, is locally moved by being sent; hence it is necessarily separated locally from the sender. This, however, has no place in the mission of a divine person; for the divine person sent neither begins to exist where he did not previously exist, nor ceases to exist where He was. Hence such a mission takes place without a separation, having only distinction of origin.

Reply Obj. 3: This objection rests on the idea of mission according to local motion, which is not in G.o.d.

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SECOND ARTICLE [I, Q. 43, Art. 2]

Whether Mission Is Eternal, or Only Temporal?

Objection 1: It would seem that mission can be eternal. For Gregory says (Hom. xxvi, in Ev.), ”The Son is sent as He is begotten.” But the Son's generation is eternal. Therefore mission is eternal.

Obj. 2: Further, a thing is changed if it becomes something temporally. But a divine person is not changed. Therefore the mission of a divine person is not temporal, but eternal.

Obj. 3: Further, mission implies procession. But the procession of the divine persons is eternal. Therefore mission is also eternal.

_On the contrary,_ It is said (Gal. 4:4): ”When the fullness of the time was come, G.o.d sent His Son.”

_I answer that,_ A certain difference is to be observed in all the words that express the origin of the divine persons. For some express only relation to the principle, as ”procession” and ”going forth.”

Others express the term of procession together with the relation to the principle. Of these some express the eternal term, as ”generation” and ”spiration”; for generation is the procession of the divine person into the divine nature, and pa.s.sive spiration is the procession of the subsisting love. Others express the temporal term with the relation to the principle, as ”mission” and ”giving.” For a thing is sent that it may be in something else, and is given that it may be possessed; but that a divine person be possessed by any creature, or exist in it in a new mode, is temporal.

Hence ”mission” and ”giving” have only a temporal significance in G.o.d; but ”generation” and ”spiration” are exclusively eternal; whereas ”procession” and ”giving,” in G.o.d, have both an eternal and a temporal signification: for the Son may proceed eternally as G.o.d; but temporally, by becoming man, according to His visible mission, or likewise by dwelling in man according to His invisible mission.

Reply Obj. 1: Gregory speaks of the temporal generation of the Son, not from the Father, but from His mother; or it may be taken to mean that He could be sent because eternally begotten.

Reply Obj. 2: That a divine person may newly exist in anyone, or be possessed by anyone in time, does not come from change of the divine person, but from change in the creature; as G.o.d Himself is called Lord temporally by change of the creature.

Reply Obj. 3: Mission signifies not only procession from the principle, but also determines the temporal term of the procession.

Hence mission is only temporal. Or we may say that it includes the eternal procession, with the addition of a temporal effect. For the relation of a divine person to His principle must be eternal. Hence the procession may be called a twin procession, eternal and temporal, not that there is a double relation to the principle, but a double term, temporal and eternal.

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THIRD ARTICLE [I, Q. 43, Art. 3]

Whether the Invisible Mission of the Divine Person Is Only According to the Gift of Sanctifying Grace?

Objection 1: It would seem that the invisible mission of the divine person is not only according to the gift of sanctifying grace. For the sending of a divine person means that He is given. Hence if the divine person is sent only according to the gift of sanctifying grace, the divine person Himself will not be given, but only His gifts; and this is the error of those who say that the Holy Ghost is not given, but that His gifts are given.

Obj. 2: Further, this preposition, ”according to,” denotes the habitude of some cause. But the divine person is the cause why the gift of sanctifying grace is possessed, and not conversely, according to Rom. 5:5, ”the charity of G.o.d is poured forth in our hearts by the Holy Ghost, Who is given to us.” Therefore it is improperly said that the divine person is sent according to the gift of sanctifying grace.

Obj. 3: Further, Augustine says (De Trin. iv, 20) that ”the Son, when temporally perceived by the mind, is sent.” But the Son is known not only by sanctifying grace, but also by gratuitous grace, as by faith and knowledge. Therefore the divine person is not sent only according to the gift of sanctifying grace.

Obj. 4: Further, Raba.n.u.s says that the Holy Ghost was given to the apostles for the working of miracles. This, however, is not a gift of sanctifying grace, but a gratuitous grace. Therefore the divine person is not given only according to the gift of sanctifying grace.

_On the contrary,_ Augustine says (De Trin. iii, 4) that ”the Holy Ghost proceeds temporally for the creature's sanctification.” But mission is a temporal procession. Since then the creature's sanctification is by sanctifying grace, it follows that the mission of the divine person is only by sanctifying grace.

_I answer that,_ The divine person is fittingly sent in the sense that He exists newly in any one; and He is given as possessed by anyone; and neither of these is otherwise than by sanctifying grace.

For G.o.d is in all things by His essence, power and presence, according to His one common mode, as the cause existing in the effects which partic.i.p.ate in His goodness. Above and beyond this common mode, however, there is one special mode belonging to the rational nature wherein G.o.d is said to be present as the object known is in the knower, and the beloved in the lover. And since the rational creature by its operation of knowledge and love attains to G.o.d Himself, according to this special mode G.o.d is said not only to exist in the rational creature but also to dwell therein as in His own temple. So no other effect can be put down as the reason why the divine person is in the rational creature in a new mode, except sanctifying grace.

Hence, the divine person is sent, and proceeds temporally only according to sanctifying grace.