CHAPTER XXIV—That the Holy Ghost proceeds from the Son⁹¹³⁹¹³Against the Greeks, who will have Him to proceed from the Father only; refusing the Filioque in our version of the Nicene Creed, qui ex Patre Filioque procedit.

IF any man have not the Spirit of Christ, he is not of him (Rom. viii, 9). These words of the Apostle show that the same Spirit is of the Father and of the Son: for the text alleged follows upon these words immediately preceding: If so be that the Spirit of God dwell in you. Now it cannot be said that the Holy Ghost is the Spirit merely of the man Christ (Luke iv, 3): for from Gal. iv, 6, Since ye are sons, God hath sent the Spirit of his Son into your hearts, it appears that the Holy Ghost makes sons of God inasmuch as He is the Spirit of the Son of God, — sons of God, that is to say, by adoption, which means assimilation to Him who is Son of God by nature. For so the text has it: He hath predestined (them) to become conformable to the image of his Son, that he may be the first-born among many brethren (Rom. viii, 29). But the Holy Ghost cannot be called the Spirit of the Son of God except as taking His origin from Him: for this distinction of origin is the only one admissible in the Godhead.

2. The Holy Ghost is sent by the Son: When the Paraclete cometh, whom I will send you from the Father (John xv, 26). Now the sender has some authority (auctoritatem) over the sent. We must say then that the Son has some authority in respect of the Holy Ghost. Now that cannot be an authority of dominion, superiority, or seniority: it can only be an authority in point of origin. So then the Holy Ghost is from the Son. But if any one will have it that the Son also is sent by the Holy Ghost, according to the text (Luke iv, 18) where the Lord said that the saying of Isaias (lxi, 1) was fulfilled in Him: The Spirit of the Lord is upon me: to preach glad tidings to the poor he hath sent me: we must observe that it is in respect of the nature which He has assumed that the Son is said to be sent by the Holy Ghost [cf. Acts x, 38]: but the Holy Ghost has assumed no such nature, that the Son in point thereof should send Him or have authority regarding Him.

3. The Son says of the Holy Ghost: He shall glorify me, because he shall receive of mine (John xvi, 14). Now it cannot be maintained that He shall 357receive that which belongs to the Son, namely, the divine essence, but not receive it of the Son, but only of the Father: for it follows, All things whatsoever that the Father hath are mine: therefore did I say to you that he shall receive of mine: for if all things that the Father has belong to the Son, the authority of the Father, whereby He is the principle of the Holy Ghost, must belong likewise to the Son.

7. The Son is from the Father, and so too is the Holy Ghost. The Father then must be related to the Son and to the Holy Ghost as a principle to that which is of the principle. Now He is related to the Son in the way of paternity, but not so to the Holy Ghost, otherwise the Holy Ghost would be the Son. There must then be in the Father another relation, which relates Him to the Holy Ghost; and that relation is called ’spiration.’ In like manner, as there is in the Son a relation which relates Him to the Father, and is called ‘filiation,’ there must be in the Holy Ghost too a relation which relates Him to the Father, and is called ‘procession.’ And thus in point of the origin of the Son from the Father there are two relations, one in the originator, the other in the originated, namely, paternity and filiation; and other two in point of the origin of the Holy Ghost, namely spiration and procession. Now paternity and spiration do not constitute two persons, but belong to the one person of the Father, because they are not opposed one to the other. Neither then would filiation and procession constitute two persons, but would belong to one person, but for the fact of their being opposed one to the other. But it is impossible to assign any other opposition than that which is in point of origin. There must then be an opposition in point of origin between the Son and the Holy Ghost, so that one is from the other.

10. If the rejoinder is made that the processions of Son and Holy Ghost differ in principle, inasmuch as the Father produces the Son by mode of understanding, as the Word, and produces the Holy Ghost by mode of will, as Love, the opponent must go on to say that according to the difference of understanding and will in God the Father there are two distinct processions and two distinct beings so proceeding. But will and understanding in God the Father are not distinguished with a real but only with a mental distinction (B. I, Chapp. XLV, LXXIII). Consequently the two processions and the two beings so proceeding must differ only by a mental distinction. But things that differ only by a mental distinction are predicable of one another: thus it is true to say that God’s will is His understanding, and His understanding is His will. It will be true then to say that the Holy Ghost is the Son, and the Son the Holy Ghost, which is the impious position of Sabellius. Therefore, to maintain the distinction between Holy Ghost and Son, it is not enough to say that the Son proceeds by mode of understanding and the Holy Ghost by mode of will, unless we further go on to say that the Holy Ghost is of the Son.

13. The Father and the Son, being one in essence, differ only in this, that He is the Father, and He the Son. Everything else is common to Father and Son. But being the origin of the Holy Ghost lies outside of the relationship of paternity and filiation: for the relation whereby the Father is Father differs from the relation whereby the Father is the origin of the Holy Ghost. Being the origin then of the Holy Ghost is something common to Father and Son.