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AND THEIR REFUTATION. 141
passage, they say, does not say that the Holy Ghost receives
from me, but
"
of mine," that is, of my Father. This reply
carries no weight with it, for Christ himself explains the text in
the next passage :
"
All things whatsoever the Father hath are
mine ; therefore, I said, that he shall receive of mine." Now,
these words prove that the Holy Ghost receives from the Father
and the Son, because he proceeds from the Father and the Son.
The reason is plain ; for if the Son has all that the Father hath
(except Paternity relatively opposed to Filiation), and the Father
is the principium esse of the Holy Ghost, the Son must be so
likewise, for otherwise he would not have all that the Father has.
This is exactly what Eugenius IV. says, in his Epistle of the
Union :
"
Since all things, which belong to the Father, he gave
to his only-begotten Son, in begetting him, with the exception
that he did not make him the Father for this the Son, from all
eternity, is in possession of that the Holy Ghost proceeds from
him, from whom he was eternally Before begotten."
Eugenius s
time, St. Augustin said just the same thing (4) :
"
Therefore, he
is the Son of the Father, from whom he is begotten, and the
Spirit is the Spirit of both, since he proceeds from both. But
when the Son speaks of him, he says, therefore, he proceeds
from the Father, since the Father is the author of his proces
sion, who begot such a Son, and, begetting him, gave
unto him
that the Spirit should also proceed from him." The holy
Father, in this passage, forestalls the objection of Mark of
Ephesus, who said that the Scriptures teach that the Holy Ghost
"
proceeds from the Father," but do not mention the Son,
"
for,"
says St. Augustin,
"
although in the Scripture it said only that
the Holy Ghost proceeds from the Father, still the Father, by
generating the Son, communicated to him also to be the prin
cipium of the Holy Ghost,
procederet Spiritus Sanctus,"
"
gignendo ei dedit, ut etiam de ipso
7. St. Anselm(5) confirms this by that principle embraced
by all theologians, that all things are one in the Divinity :
Divinis omnia sunt unum, et omnia unum, et idem, ubi non obviat
relationis
oppositio." Thus in God these things alone are really
distinguished, among which there is a relative opposition of the
(4) St. August. /. 2 (alias 3), cent. (5) St. Ansel. /. de Proc. Spi. S. c. 7.
Maxim, c. 14.
"
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