Readings:
• Acts 8:4-8, 14-17
• Psa 66:1-3, 4-5, 6-7, 16, 20
• 1 Pet 3:15-18
• Jn 14:15-21
How would you answer this question: “Who do you think is the most mysterious and enigmatic person in the Bible”?
There are a lot of great answers. Here is mine: the Holy Spirit.
The Holy Spirit is indeed mysterious, even somewhat nebulous, and I sometimes wonder if there isn’t a temptation to sometimes think less of him or less about him than of the Father or the Son. But, of course, the Holy Spirit is as fully and completely God as the Father and the Son. He is identified in the New Testament with titles such as Paraclete, the Spirit of adoption, the Spirit of the Lord, and the Spirit of glory (see Catechism of the Catholic Church, 692-3). He is represented by or associated with many symbols, including water, oil of anointing, fire, clouds and light, and a dove.
Today’s readings, which turn us even more deliberately toward Pentecost, speak of the Holy Spirit in relation to the sacraments, divine life, and truth.
At first glance, the story of Philip is a perplexing one. Philip, one of the seven men chosen and ordained as a deacon by the apostles (Acts 6:5), was preaching among the Samaritans, to the north of Judea. Having performed signs, including the exorcism of unclean spirits, he apparently baptized many of the people who had “accepted the word of God”. But it wasn’t until Peter and John, who arrived afterward, prayed over and laid hands upon the converts that they “received the Holy Spirit”.
It’s not that Philip’s work was unworthy or faulty; on the contrary, his labors had prepared the way for the apostolic blessing given by Peter and John, who validated and completed—by and through the sanctifying power of the Holy Spirit—the sacramental work already begun. The Holy Spirit, who is the soul of the Church, unifies and directs the Apostles, their successors, and the members of the Mystical Body of Christ (see Catechism, 797-8).
Peter’s statement about Christ’s death is also difficult and has been the source of much discussion among theologians and exegetes: “Put to death in the flesh, he was brought to life in the spirit. In it he also went to preach to the spirits in prison…” (1 Pet 3:18-19). The identity of these imprisoned spirits is not completely clear; they may have been those who perished in the Noahic flood or fallen angels whose rebellion against God was associated in Jewish tradition with that same flood.
Regardless, we see that the Holy Spirit gives life, and this is why Peter further states, “This prefigured baptism, which saves you now…” (1 Pet 3:21).
The work of the Holy Spirit in the giving of divine life is fundamental, revealed by Jesus when he told Nicodemus, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit” (Jn 3:5). This new birth is entrance into communion with God, for as the Apostle Paul wrote, “in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit” (1 Cor 12:13).
Jesus, in his last great discourse in the Gospel of John, promised his disciples a gift: another Advocate (or Paraclete), “the Spirit of truth”. Just as the Father shows his love by sending the Son, so the Son shows his love by sending the Spirit. St. Thomas Aquinas wrote, “What is first given is love; that is the first gift. The Holy Ghost comes forth as the substance of love, and Gift is his proper name” (Summa Theologica, I, 38, 2).
The Byzantine churches have a great hymn that expresses these truths most beautifully:
Heavenly King, Comforter, Spirit of Truth, who are everywhere present and fill all things, Treasury of Blessings and Giver of Life, come and dwell within us, cleanse us of all stains, and save our souls, O Gracious Lord. Amen.
(This “Opening the Word” column was originally published in the May 29, 2011, edition of Our Sunday Visitor newspaper.)
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Catholics unlike Protestants rarely spoke of the Holy Spirit pre Vat II. Perhaps too mysterious. The Council evoked an epiphany. Suddenly he was everywhere. Byzantine liturgical prayer as quoted impresses that. We also know difference, the Spirit creative and maintaining all being [implied in the Byzantine prayer], and the interior willful presence within us [also implied]. Mystery are [yes in the plural] deemed the essence of beauty. We discern beauty easy enough not the presence of the Spirit. Christ told Nicodemus the wind blows from one direction or other we not knowing from where. Windage is a military term for sighting rifles, in my day the MI Garand. It had apertures for wind compensation. Throw grass in the air take the angle of fall and determine the correction. We don’t have a physical measure for the Holy Spirit’s whereabouts. Aquinas well quoted by author Olson first says it’s Gift. Then Love. Windage for the Holy Spirit’s presence in us may be measured by the unanticipated degree of our similitude to Christ, the Rule of that measure.
That’s because pre-VII we invoked the “Holy Ghost.” Same guy (just a little Vatican II humor there). You are certainly better informed than I and doubtless making the correct and valid observation but my impression growing up was the opposite. The Holy Ghost was a big part of our pre-VII Baltimore Catechism, and I was so proud to become a vessel of the Holy Ghost in my Confirmation, concurrent with the council but the old Mass, before the deliberations were published. I realize now that evangelical protestantism is very Pentacostal and very much about the Holy Spirit, but the face of evangelicalism in my youth comprised the “Jesus Freaks,” for whom everything was Jesus. I recall wondering why the Holy Spirit was not more important to them. I realize now I got it wrong but I am glad I had an early devotion to the Holy Ghost, and even knew His phone number – Et Cum Spiri 220. (some more pre-VII humor).
1Peter3,18-19, I have not realized before . Thank you for this . But still , it’s not clear to me. But it is full of wonder . Thankyou for this. Come , Holy Spirit.
“…or fallen angels whose rebellion against God was associated in Jewish tradition with that same flood…”
Um. Needs elucidation. Considering ‘…Even the demons believe—and shudder’ (James 2:19) and considering their association with the serpent’s ‘i will not serve’ what’s the point of preaching to fallen angels in prison? Does the Jewish or Christian tradition (or even your personal opinion) “leave the door ajar” for the possibility of at least some fallen angels ‘returning’ as a result of the preaching?
Demonologist Adam Blai did a presentation where he covered the fallen angels and why they are irredeemable. The presentation is on YouTube, “Exorcism in the Modern Church and How to Keep the Doors to the Demonic Closed.”
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https://www.youtube.com/watch?v=JKnGdr9WMqs
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The segment on the fallen angels starts at the 12:50 minute mark. He said that when demons are asked why they don’t repent the demons themselves say that that is impossible. He further said that in one case the person asking this got the response “Are you a competent theologian?”
Several years ago, Father Mike (since deceased) the pastor at a parish in Wheeling, Illinois, in a sermon on the Holy Spirit recommended bringing the Holy Spirit into ones life by making it a habit to Pray the words “Come Holy Spirit” at least daily. Think he also recommended that one should be aware of the seven gifts of the Holy Spirit and, as part of the prayer, request the gifts of the Holy Spirit to be active in one life. Until then I really did not think much about the Holy Spirit, but now I follow this advice and more conscious of the importance of the Holy Spirit.
“The wind blows where it wills.”
Hence, unbounded by time (or place), the Holy Spirit proclaims the Gospel of salvation to all men, even those who once rejected Him, because His love for Man endures, from before all ages.
How unlimited is the mind and heart…of the Holy One.
Come Holy Spirit, fill the hearts of your faithful, and kindle in us, the fire of your love.
Carol and JN raise interesting takes on Peter’s controversial Christ preaching “to the spirits in prison”. We know Jewish tradition had varied notions of where souls went after death. The Psalms indicate Heaven for the just [Moses and Elijah we know were with Christ]. Sheol was a type of prison image not necessarily Gehenna, the place of the damned. Of all the persons who died before Christ there could conceivably be a ‘Sheol’ where status for many who basically qualify as just was pending. Time for God of course is dissimilar to time for Man. All is presence for God. That may be a way of understanding a revelation to those in Sheol and possible salvation, and the general Resurrection and Judgment of the Dead at End Times. An astute Jicarilla Apache parishioner once asked, “Father, if we are judged when we die how can we be judged again at End Times?”. Double Jeopardy? No. That presence which is God’s omniscience may be divided in segments for Man but not for God.
Personally, that’s why I view the Synod (sin-nod?) with some suspicion. Many things have been attributed to the “holy spirit” that I suspect have nothing to do with the “Holy Spirit”; but the “spirit of the age”. He seems to be vulnerable to having attributed to Him a slew of things that suggest He engages in double-speak at best or outright confusion at worst. For example, it was unimaginable that one should stand and receive communion in the hand not so long ago; yet, by virtue of the “spirit of Vatican II” which HAS to be understood as the working of the Holy Spirit (otherwise, why make the change?), it is now customary to receive standing and in the hand, so much so that those who present for reception of communion kneeling and on the tongue are routinely denied. It was by the “Spirit”, again, of Vatican II that the communion rails were removed, the Cramner table was introduced, ad orientem became the rage, etc., etc., etc. Yes, He is mysterious to say the least and there are very few, I believe, that are humble enough to actually know Him well enough to speak for Him, or let themselves be instruments through which He is able to communicate to the rest of us.
It does appear that a lot of contradictory positions are attributed to the Holy Spirit in the post Vatican II era. I suspect that the Holy Spirit has been subject to impersonation and identity theft. There is a commandment concerning taking God’s name in vain.
Perhaps the circular and self-validating Synod(s)-on-Synodality (2023, 2024) should begin with silence and the following, even before the layered and “expert” synthesis papers?
ACT of CONSECRATION to the HOLY SPIRIT
On my knees before the great multitude of heavenly witnesses I offer myself, soul and body, to You, Eternal Spirit of God. I adore the brightness of Your purity, the unerring keenness of Your justice and the might of Your love. You are the Strength and Light of my soul. In You I live and move and am. I desire never to grieve You by unfaithfulness to grace and I pray with all my heart to be kept from the smallest sin against You. Mercifully guard my every thought and grant that I may always watch for Your light and listen to Your voice and follow Your gracious inspirations. I cling to You and give myself to You and ask You by Your compassion to watch over me in my weakness. Holding the pierced Feet of Jesus and looking at His Five Wounds and trusting in His Precious Blood and adoring his opened Side and stricken Heart, I implore You, Adorable Spirit, Helper of my infirmity, so to keep me in Your grace that I may never sin against You. Give me grace, O Holy Ghost, Spirit of the Father and the Son to say to You always and everywhere, “Speak, Lord, for Your servant heareth.”
Amen
Great way to put it, Greg. There has been a lot of identity theft of the Holy Spirit.
But perhaps that has always been so. For St. John almost two millennia ago instructed Christians, through the Holy Spirit, to test the spirits to see whether they are the Spirit of God or the false prophets who had then gone out into the world. 1 John 4,1. There are certainly a plethora of false prophets today, some claiming the Synodal movement as their cover.
Thank you, Carl Olson, for the truth about and of the Holy Sprit.
Chris in Maryland’s quote “The wind blows where it wills” has varied meaning, one cited by him that salvation is open to all, a long held Catholic premise. There’s other.
Aquinas says God is free to choose whom he wills. Saint Therese of Lisieux alluded to the exception our God makes for certain people. In that vein when Moses begged God reveal his beauty, Our Lord said he’d place him high on a rock holding his hand over him until he passed and then be allowed to see God’s beauty, his back, as he walked away. Apparently the full face vision is reserved for the beatific vision. As God walks by he proclaims a doctrine, that he has power over life and death, he expresses freedom to choose whom he wills. And refuses.
Aquinas believed that God does exercise that freedom of choice, not due to any merit of the blessed recipient. It may seem strange. However, after the Fall from grace no one deserved salvation. Lovers choose freely who they wish to love. Does not God have that privilege? For example, it wouldn’t seem just if he chose all souls, as von Balthasar and others including myself would wish. The hard reality seems embedded in this mystery of freedom to love. Always a gift. If we realize in our lives that he’s been treating us with special consideration despite our evils, as David sings in psalmody, blessed is he whom the lord imputes no guilt – we are indeed very much blessed.
Adam and Eve were incapable of obeying one simple command which led to Original Sin. Too many sinners like to avoid taking responsibility for the consequences of their actions. Adam, Eve, and Cain did not take responsibility for their sinful actions. OTOH the Good Thief on the Cross took full responsibility for the consequences of his actions and said so in a very public manner. Accountability is the difference between righteousness and self-righteousness. The Church teachings are like a spiritual eye exam to evaluate a person’s spiritual visual acuity. In the absence of the Church teachings, how are people supposed to discern what logs they have in their own eyes? In John 14 and 15 Christ linked the love of Him with keeping His commandments.
Yes. Although Man possessed the natural law within, which is why the Church speaks of the Decalogue as a reminder. Man required grace. Even with the commandments of the law, the prophets, we were incapable of satisfying God’s justice. It’s only through the gift of grace won for us on the Cross that we are saved.
‘Many will try to enter God’s kingdom, though few will succeed’. These words of Christ reference the need for loving God in spirit and in truth, the gift of grace. Many observe the law externally but remain distant from God within, harboring evil. Many are called but few are chosen, suggesting that the initial gift of grace that motivates us to turn to Christ, completed by Man’s free will, has greater effect for some by nature of the gift.
There are instances when we fall into sin, some of us are lost, others seem privileged in receiving forgiveness. The Apostle Paul is an example. Paul was as opposed to Christ as Caiaphas. Saul, Israel’s first king was rejected because he didn’t completely fulfill God’s command to destroy every living creature in the Amalekite city. He kept some livestock. King David, committed adultery with Bathsheba, the wife of Uriah, then arranged to have Uriah murdered. Both men repented. David, who committed a far more serious crime was forgiven, Saul rejected. Was there something in David that made him more appealing to God? After David repented he wrote the Psalms, including the Psalm 32:2, Blessed is the Man to whom God imputes no guilt, spent many nights in prayer. We may never know the mind of God. What we do know is that the depth of our sincerity in loving others is equivalent to our love for God.
I’m back, perhaps to the consternation of many, yet someone may be pleased?
Thank you for these words of truth. Let all who have breath praise the Lord.
Welcome back.
I’m back, perhaps to the consternation of many, yet someone may be pleased?
Thank you for these words of truth. Let all who have breath praise the Lord.