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AND THEIR REFUTATION. 139
Persons both authority and wisdom are equal. We, therefore,
understand one Person as sent by another, according to the
origin, and according to the procession
of one Person from the
other, this procession implying neither inequality nor dependence.
If, therefore, the Holy Ghost is said to be sent by the Son,
he proceeds from the Son. "He is sent by him," says St.
Augustin (1),
" from whence he emanates," and he adds,
"
the
Father is not said to be sent, for he has not from whom to be,
or from whom to proceed.
3. The Greeks say that the Son does not send the Person
of the Holy Ghost, but only his gifts of grace, which are attri
buted to the Holy Spirit. But we answer that this interpre
tation is wrong, for in the passage of St. John, just quoted,
it is said that this Spirit of Truth, sent by the Son, proceeds
from the Father ; therefore, the Son does not send the gifts of
the Holy Ghost, but the Spirit of Truth himself, who proceeds
from the Father.
4. This is dogma proved from all those texts, in which the
of the Son God has sent the
Holy Ghost is called the Spirit "
Spirit of his Son into your hearts" (Gal. iv, 6) -just as, in
another place, the Holy Ghost is called the Spirit of the Father :
" For
it is not you that speak, but the Spirit of your Father tjiat
speaketh in you" (Mat. x, 20). If, therefore, the Holy Ghost is
called the Spirit of the Father, merely because he proceeds from
the Father, he also proceeds from the Son, when he is called the
Spirit of the Son. This is what St. Augustin says (2) :
"
Why
should we not believe that the Holy Ghost proceeds also from
the Son, when he is the Spirit of the Son ?" And
the reason is
evident, since he could not be called the Holy Ghost of the Son,
because the Person of the Holy Ghost is consubstantial to the
Son, as the Greeks said ; for otherwise the Son might be called
the Spirit of the Holy Ghost, as he is also consubstantial to the
Holy Ghost. Neither can he be called the Spirit of the Son,
because he is the instrument of the Son, or because he is the
extrinsic holiness of the Son, for we cannot speak thus of the
Divine Persons ; therefore, he is called the Spirit of the Son,
because he proceeds from him. Jesus Christ explained this him-
(1) St. Augus. /. 4, de Trinit. c. 20. (2) St. Augus. Trac. 99, in Joan.