Whether the Accomplishment of Christ's Conception Should Be
Attributed to the Holy Ghost?
Objection 1: It would seem that the accomplishment of Christ's
conception should not be attributed to the Holy Ghost, because, as
Augustine says (De Trin. i), "The works of the Trinity are
indivisible, just as the Essence of the Trinity is indivisible." But
the accomplishment of Christ's conception was the work of God.
Therefore it seems that it should not be attributed to the Holy Ghost
any more than to the Father or the Son.
Obj. 2: Further, the Apostle says (Gal. 4:4): "When the fulness of
time was come, God sent His Son, made of a woman"; which words
Augustine expounds by saying (De Trin. iv): "Sent, in so far as made
of a woman." But the sending of the Son is especially attributed to
the Father, as stated in the First Part (Q. 43, A. 8). Therefore His
conception also, by reason of which He was "made of a woman," should
be attributed principally to the Father.
Obj. 3: Further, it is written (Prov. 9:1): "Wisdom hath built
herself a house." Now, Christ is Himself the Wisdom of God; according
to 1 Cor. 1:24: "Christ the Power of God and the Wisdom of God." And
the house of this Wisdom is Christ's body, which is also called His
temple, according to John 2:21: "But He spoke of the temple of His
body." Therefore it seems that the accomplishment of Christ's
conception should be attributed principally to the Son, and not,
therefore, to the Holy Ghost.
_On the contrary,_ It is written (Luke 1:35): "The Holy Ghost shall
come upon Thee."
_I answer that,_ The whole Trinity effected the conception of
Christ's body: nevertheless, this is attributed to the Holy Ghost,
for three reasons. First, because this is befitting to the cause of
the Incarnation, considered on the part of God. For the Holy Ghost is
the love of Father and Son, as stated in the First Part (Q. 37, A.
1). Now, that the Son of God took to Himself flesh from the Virgin's
womb was due to the exceeding love of God: wherefore it is said (John
3:16): "God so loved the world as to give His only-begotten Son."
Secondly, this is befitting to the cause of the Incarnation, on the
part of the nature assumed. Because we are thus given to understand
that human nature was assumed by the Son of God into the unity of
Person, not by reason of its merits, but through grace alone; which
is attributed to the Holy Ghost, according to 1 Cor. 12:4: "There are
diversities of graces, but the same Spirit." Wherefore Augustine says
(Enchiridion xl): "The manner in which Christ was born of the Holy
Ghost . . . suggests to us the grace of God, whereby man, without any
merits going before, in the very beginning of his nature when he
began to exist was joined to God the Word, into so great unity of
Person, that He Himself should be the Son of God."
Thirdly, because this is befitting the term of the Incarnation. For
the term of the Incarnation was that that man, who was being
conceived, should be the Holy one and the Son of God. Now, both of
these are attributed to the Holy Ghost. For by Him men are made to be
sons of God, according to Gal. 4:6: "Because you are sons, God hath
sent the Spirit of His Son into your [Vulg.: 'our'] hearts, crying:
Abba, Father." Again, He is the "Spirit of sanctification," according
to Rom. 1:4. Therefore, just as other men are sanctified spiritually
by the Holy Ghost; so as to be the adopted sons of God, so was Christ
conceived in sanctity by the Holy Ghost, so as to be the natural Son
of God. Hence, according to a gloss on Rom. 1:4, the words, "Who was
predestinated the Son of God, in power," are explained by what
immediately follows: "According to the Spirit of sanctification, i.e.
through being conceived of the Holy Ghost." And the Angel of the
Annunciation himself, after saying, "The Holy Ghost shall come upon
thee," draws the conclusion: "Therefore also the Holy which shall be
born of thee shall be called the Son of God."
Reply Obj. 1: The work of the conception is indeed common to the
whole Trinity; yet in some way it is attributed to each of the
Persons. For to the Father is attributed authority in regard to the
Person of the Son, who by this conception took to Himself (human
nature). The taking itself (of human nature) is attributed to the
Son: but the formation of the body taken by the Son is attributed to
the Holy Ghost. For the Holy Ghost is the Spirit of the Son,
according to Gal. 4:6: "God sent the Spirit of His Son." For just as
the power of the soul which is in the semen, through the spirit
enclosed therein, fashions the body in the generation of other men,
so the Power of God, which is the Son Himself, according to 1 Cor.
1:24: "Christ, the Power of God," through the Holy Ghost formed the
body which He assumed. This is also shown by the words of the angel:
"The Holy Ghost shall come upon thee," as it were, in order to
prepare and fashion the matter of Christ's body; "and the Power of
the Most High," i.e. Christ, "shall overshadow thee--that is to say,
the incorporeal Light of the Godhead shall in thee take the corporeal
substance of human nature: for a shadow is formed by light and body,"
as Gregory says (Moral. xviii). The "Most High" is the Father, whose
Power is the Son.
Reply Obj. 2: The mission refers to the Person assuming, who is sent
by the Father; but the conception refers to the body assumed, which
is formed by the operation of the Holy Ghost. And therefore, though
mission and conception are in the same subject; since they differ in
our consideration of them, mission is attributed to the Father, but
the accomplishment of the conception to the Holy Ghost; whereas the
assumption of flesh is attributed to the Son.
Reply Obj. 3: As Augustine says (QQ. Vet. et Nov. Test., qu. 52):
"This may be understood in two ways. For, first, Christ's house is
the Church, which He built with His blood. Secondly, His body may be
called His house, just as it is called His temple . . . and what is
done by the Holy Ghost is done by the Son of God, because Theirs is
one Nature and one Will."
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