FOURTH ARTICLE: WHETHER THE FATHER AND THE SON ARE ONE PRINCIPLE OF THE HOLY GHOST

State of the question. It is asked whether this proposition is true in its strict sense. We note that the Greeks considered the Filioque a serious objection against the Latins, understanding that the Latins implied that there were two principles of the Holy Ghost.

Reply. The reply is in the affirmative; there is but one principle. This is proved by the authority of St. Augustine: "We must confess that the Father and the Son are not two principles but one principle of the Holy Ghost."[467] This doctrine is also supported by St. Basil[468] and St. Ambrose,[469] and was proclaimed in the Councils of Lyons[470] and Florence.[471]

The theological reason given in the body of the article is as follows: the Father and the Son are one in all things in which they are not distinguished by opposition of relation. But in their being the principle of the Holy Ghost they are not relatively opposed.

In explanation of this reasoning we point out that in order to multiply a substantive name, like God, or man, which denotes a form with an accompanying suppositum, both the form and the suppositum must be multiplied. Hence we cannot say "several gods." On the other hand, for the multiplication of an adjective, like divine and white, which does not denote a form with the accompanying suppositum but only as something attached to the suppositum, it is not required that the form be multiplied; only the suppositum need be multiplied, and thus we say not "three gods, " but "three divine beings." But the term, principle of the Holy Ghost, like spirator, is a substantive name. Therefore there is one principle and one spirator, but two spirating beings (the adjective form), as St. Thomas explains in his reply to the first difficulty. Thus, according to a rather remote analogy, when the Holy Ghost Himself "asketh for us with unspeakable groanings, "[472] there is but one prayer and two who ask: the inspirer and the other inspired. In inquiring how operating grace is distinguished from cooperating grace, St. Thomas explains[473] that under operating grace the soul is moved and not moving, no matter how vitally, freely, or meritoriously it consents to the special inspiration of the Holy Ghost. Such are the acts of the gifts of the Holy Ghost and here the effect is attributed to the one who moves, namely, God who inspires us. Thus St. Paul says, "The Spirit Himself asketh for us."[474]

Doubt. What is the suppositum for the spirator or principle of the Holy Ghost?

Reply. This term "spirator" has for its suppositum two persons taken together, as when we say that the father and mother are the principle of the son. The adequate principle is the father and mother taken together, and in this sense we understand the proposition; man generates man. The father alone is the inadequate principle. Proportionally this is true in the present question.