Thomas Aquinas — on Rom 8:26 (Commentary on Romans)

“Then he shows how we are helped by the Holy Spirit in the defects of the present life, when he says, "likewise, the Spirit." First, for the fulfillment of desires; second, for the direction of external events, at "and we know that" (Rom 8:28). In regard to the first he does two things. First, he states his proposition; second, he clarifies it, at "for we do not know." First, therefore, he says: it has been stated that our mortal bodies will be vivified by the Holy Spirit, when our weakness shall be removed from us. Likewise in the present life in which we are still subject to weakness the Spirit also helps our infirmity, even though he does not take it away entirely: "the spirit lifted me up and took me away, and I went in bitterness in the heart of my spirit," as though weakness was not yet entirely removed, "for the hand of the Lord was with me, strengthening me" (Ezek 3:14); and in this way he helped me: "the spirit is willing, but the flesh is weak" (Matt 26:41). Then he clarifies what he had said, when he says "for we do not know." First, he shows the need for the Spirit's help, which pertains to a weakness of the present life; second, he indicates the way he helps, at "but the Spirit himself"; third, he shows the efficacy of the help, at "and he who searches." First, therefore, he says: I am correct in saying that the Spirit also helps our infirmity. For in this we suffer a weakness that we do not know what we should pray for as we ought: "why does God surround with darkness the man whose way is hid?" (Job 3:23). And it should be noted that the Apostle says there are two things we do not know, namely, what we should ask for in prayer and the manner in which we ought to ask. But both seem to be false. For in the first place we know what we should ask for, because the Lord taught us: "hallowed be your name" (Matt 6:9), and so forth. The answer is that we can know in a general way what it is suitable to pray for, but we cannot know this in particular. First of all, if we desire to perform a virtuous deed, which is to fulfill God's will on earth as it is in heaven, it can happen that the virtuous deed does not befit this or that person. For example, the quiet of contemplation is not expedient for a person who can press onward usefully in action, as Gregory says in Morals on Job 5:26: "you shall come to your grave in ripe old age." Hence it says in Proverbs: "there is a way which seems right to a man, but its end is the way to death" (Prov 14:12). Second, a person desires a temporal good to sustain life, which is to seek one's daily bread, but it puts him in danger of death. For many have perished because of riches: "riches were kept by their owner to his hurt" (Eccl 5:13). Third, a person desires to be freed from a bothersome trial which, nevertheless, is for him a guardian of humility. For example, St. Paul sought the removal of a thorn of the flesh, but it had been given him to keep him from being too elated by the abundance of revelations (2 Cor 12:7). Likewise, it also seems that we know how to pray as we ought, since it says in James: "let him ask in faith, with no doubting" (Jas 1:6). Here, too, the answer is that we can know in general, but we cannot discern exactly the special motive; for example, whether we are asking from anger or from a zeal for justice. Hence in Matthew, the petition of the sons of Zebedee was refused because, although they seemed to be asking to share in divine glory, their petition proceeded from vainglory or from elation (Matt 20:20). Then he tells the way the Holy Spirit helps when he says, "but the Spirit himself asks for us with unspeakable groanings." This statement seems to support the error of Arius and Macedonius, who held that the Holy Spirit is a creature and lower than the Father and Son. For intercession is the role of a lesser person. But if from the fact that he is said to intercede we understand that he is a creature subject to suffering and inferior to the Father, then from the fact that he intercedes with groanings, we should suppose that he is a creature subject to suffering and not yet enjoying beatitude—which no heretic has ever said. For a groan proceeds from pain that pertains to wretchedness. Consequently we must explain "asks," i.e., makes us ask, as in Genesis: "now I know that you fear God" (Gen 22:12), i.e., I have made you know. For the Holy Spirit makes us ask, inasmuch as he causes right desires in us, because to ask is to make desires known. Now right desires arise from the ardor of love, which he produces in us: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). But with the Holy Spirit directing and inciting our heart, our desires cannot but be profitable to us: "I am the Lord who teaches you to profit" (Isa 48:17); therefore, he adds, "for us." But when we desire something strongly and pray for it longingly, we suffer its delay with pain and groanings; therefore, he adds, "with groanings," which he causes in our heart, inasmuch as he inspires us to desire heavenly things which are postponed for the soul. These are the moanings of the dove, which the Holy Spirit causes in us: "moaning like doves" (Nah 2:7). They are unspeakable: either because they concern an indescribable thing, namely, heavenly glory: "he heard things that cannot be told" (2 Cor 12:4); or because those movements of the heart cannot be sufficiently described, inasmuch as they proceed from the Holy Spirit: "who can explain the wisdom of the heavens?" (Job 38:37).”