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THIS last question of the treatise takes up the
comparison of the I divine persons with one another with
regard to their missions ad extra. We have already
touched on this matter in question 38, where we treated
of the Gift as the name of the Holy Ghost, that
uncreated gift, personal love, which is the first of all
the gifts that proceed from love. This question about the
missions of the divine persons is the principal foundation
for that event which is essentially supernatural ad extra,
namely, the redemptive Incarnation and the life of grace
within us. Under that aspect this question is connected
with the question on the love of God, where the principle
of predilection is enunciated: No one would be better
than another if he were not loved more by God,[593]
and with the question of the universal salvific
will.[594]
These articles are, therefore, of great importance and
should be studied carefully. The doctrine contained in
them was the frequent object of contemplation for the
saints and it ought to be effectively presented in our
sermons. It would become the subject matter of our
preaching if our preaching were preceded by diligent
contemplation of this matter.[595]
This question is divided into two parts. The first part
treats the matter in general and is divided into the first
three articles: 1. whether any divine person is sent;
2. whether the mission is eternal or only temporal; 3.
in what manner a divine person is sent invisibly; and the
reply: according to grace gratum faciens. This is the
principal article of the entire question.
The second part of this question consists of the special
application of-these truths to the three divine persons:
4. the Father is not sent because there is no person to
send Him, but He comes and dwells in us; 5. whether
the Son as well as the Holy Ghost is sent invisibly,
and the reply is affirmative; 6. to whom is the mission
made? and the reply: to all the just in whom the divine
persons become present in a new way or in a higher way;
7. whether it belongs to the Holy Ghost to be sent
visibly, as on Pentecost; 8. whether it can be said
that the Son is sent by the Holy Ghost; and the reply
is affirmative with the qualification that the sending is
improperly so called.
The basis of this doctrine of the missions of the divine
persons is found in many places in Holy Scripture. We
cite here the texts of the New Testament.
From the Synoptics: "Whosoever shall receive Me,
receiveth not Me, but Him that sent Me";[596]
"And I send the promise of My Father upon
you."[597] The Greek for "send" is apostello,
hence apostolos, one sent, or a legate from God.
From St. John's Gospel: "For God sent not His
Son into the world, to judge the world, but that the
world may be saved by Him";[598] "And the Father
Himself who hath sent Me, hath given testimony of
Me";[599] "because I am not alone, but I and
the Father that sent Me."[600] Concerning the
Holy Ghost: "But the Paraclete, the Holy Ghost,
whom the Father will send in My name, He will teach you
all things";[601] "But if I go, I will send
Him to you."[602]
In St. Paul: "But when the fullness of the time was
come, God sent His Son."[603]
From the councils: "The Holy Ghost is said to be the
Spirit not only of the Father but of the Father and the
Son together. This Holy Ghost is believed to be sent
by both as the Son is sent by the Father; but He is not
less than the Father; and the Son as the Son, because
of the flesh He assumed, testified that He was less than
the Father and the Holy Ghost."[604]
In the creed of St. Epiphanius we read: "I believe
in the Holy Ghost, who was proclaimed by the prophets,
who descended on the Jordan (in Christ's baptism),
who spoke through the apostles (on Pentecost), and who
dwells in the saints."[605]
The Council of Trent declared that the Holy Ghost is
received with sanctifying grace;[606] and earlier
St. John Damascene said that the Holy Ghost gives
seven gifts.[607]
The most complete and extensive document of the Church on
the divine missions and on the indwelling of the Holy
Trinity in the just is Pope Leo XIII's encyclical
on the Holy Ghost, which Denzinger should have
listed.[608] In almost the same words used by St.
Thomas it gives a beautiful presentation of the doctrine
of the missions, the indwelling, and the seven gifts of
the Holy Ghost.[609]
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