Complete Works, Vol. XXXIV

there anything in respect to which this particle by Latin: "per" indicates a principle. For there is a rule that this particle, by, always indicates the reason of a principle with respect to something mentioned in the statement, just as when it is said: The Father works the creatures by the Son; for there, the reason of the principle is noted in the Son with respect to the work. Similarly, it is conceded that the Son works by the Father; for there, the reason of the principle is in the Father, and this in a twofold respect, namely with respect to the Son and with respect to the work.

CHAPTER IX.

The Holy Spirit is charity.

Since it is often found in the Scriptures that the Holy Spirit is called charity and a gift, it must be diligently noted how this ought to be understood, and whether the Holy Spirit is the charity by which we love God and our neighbor.

How is love or charity understood?

Hence it is to be noted that love or charity is understood in three ways. First, effectively, and in this way, there is no doubt it is true that the Holy Spirit is the love by which we love God, because the Holy Spirit works in us the habit and the movement of charity. Second, it is taken exemplarily; in this way, also, the Holy Spirit is the charity by which we love God and neighbor. For the charity that is the Holy Spirit is the exemplar of our charity. Third, charity is taken formally by way of inherence, and in this way, charity is called the habit of virtue in the soul by which we love God and neighbor. According to this mode, the Holy Spirit is not called charity. Nor does this contradict the statement of Augustine that the charity by which God loves us and by which we love Him is the same; for although it is true, it is so in different ways. For God loves us by it formally, but we love Him by it efficiently and exemplarily, not formally; for every being and acting comes from a form inherent to the agent, which is the principle of acting, and a form, just as heat is to fire.

God loves us.

It should be known, however, that the Holy Spirit is given when His good gift is given; because the Holy Spirit is love and the primary good; the posterior, however, is not given without the prior.

The mystical body is one through love.

Furthermore, the mystical body is one through love. Since, therefore, nothing created is one in diverse particulars, it is necessary that the members of the mystical body be united by one uncreated love, which is the Holy Spirit.

In what does the whole evil of man consist? The opposite. What is required for enjoyment?

Furthermore, because according to Augustine, the whole evil of man is to use things that should be enjoyed and to enjoy things that should be used; it is clear, therefore, that the opposite is his whole good, namely to enjoy what should be enjoyed and to use what should be used. But to enjoy that which should be enjoyed, the presence of the enjoyable thing is required, and also the proper disposition of the one enjoying, whence the presence of the Holy Spirit is required, and His gift, namely love, by which one clings to Him. Nevertheless, when the Holy Spirit is given to us, He does not begin to be in a new place, but in a new way, through the production of a new effect and a new relation, from which the creature relates differently to the Holy Spirit than before; for which reason He is said to be differently in the creature than before, because He is in it as in one knowing and loving Him; which was not the case before.

Twofold charity given to us in justification.

From what has been said, it is clear that in justification a twofold charity is given to us, namely created and uncreated: that by which we love, and that by which we are loved. Or, created charity is given to us, by which we love formally, and uncreated, by which we love effectively, because He Himself creates our loving. From these it is gathered that although God is in all things by essence, presence, and power, He is not yet possessed by all through grace.

S. AUGUSTINE, Lib. I de Trinitate, cap. 6.