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It is very common today to hear the comment that "it was the work of the Holy Spirit" whenever something good happens to someone or to a particular happening within the universal church. In this issue I have tried to explore some teachings and ideas about the Holy Spirit, first of all in relation to God the Father and son, but also in the context of Our Lord's resurrection and ascension. In May we celebrated the feast of Pentecost as the time when the very early Christians became a "spirit-filled community".
Some time ago, I was faced with this question, "Why was it necessary, in God's plan for the salvation of all, to send his spirit to his church if Our Lord himself had completed that work of salvation in his life, death and resurrection?" What exactly is the role of the Holy Spirit in what St Paul calls "these end times", the time between Our Lord's ascension and his second and final corning?
At different times throughout the history of the church, and also in the Old Testament times, there have been claims, by individuals and groups, of phenomenal manifestations of the presence and power of the Holy Spirit. These claims and movements have presented a challenge to the church's understanding of the role and purpose of the gift of the Holy Spirit. Often, we can feel unsettled and disconcerted by some of these claims, particularly if they are put forward as proof or evidence of possession of the Holy Spirit. We sometimes question ourselves: should we not also be 'experiencing' the presence of the Holy Spirit in the same ways?
So, what does it really mean to say, with St Paul, that we are a spirit-filled community? (Romans 8). Are all Christian communities "charismatic" or only certain individuals or groups? What exactly is the authentic teaching about the 'indwelling' which makes us "temples of the Holy Spirit"?
Brian Pointer BA(Div) MA(Theo)
Adult Formation
St Richard's, Chichester.
A short while ago, we celebrated the two feasts of Pentecost and the Ascension, but perhaps we see them partly in isolation from each other, and the essential relation between the two is often overlooked. We have tried to appreciate and understand the event of Our Lord's resurrection from the dead without reference to his ascension into Heaven, that "breakthrough" of the barrier between Heaven and Earth.
Our Lord's ascension into Heaven is really the completion of his resurrection. The Greek word used in the New Testament is 'teleiosis' which means not just a completion of a task but also perfection and fulfilment. Just as Our Lord's death would have had no meaning but for his resurrection, so his resurrection would have had no meaning, no purpose, but for his ascension into Heaven where he is "seated at the right hand of the Father". It is in that position, being given all power in Heaven and Earth, Our Lord is able to send the Holy Spirit to his disciples. It is in this great gift that Our Lord is able to be with us until his second and final coming to Earth, even though he is in Heaven in his new humanity, the new Adam, as our high priest.
We all remember that strange reference in John's gospel where Our Lord first appears to Mary Magdalen and stops her embracing him in delight at seeing him with these words "Do not cling to me, because I have not yet ascended to the Father. But go and find my brothers and tell them: I am ascending to my father and your father, to my God and your God". (20:17) What are we to make of this? Well, this is generally understood to be our Lord's reference to his death, resurrection and ascension as a single continuing event which is only completed when he returns to his father in Heaven. The transformation, the divinisation of his humanity has already taken place at the time the women witness his resurrection, but his "exaltation", i.e. his glorious state at the side of his father, will only be complete, fulfilled and perfect when he achieves that 'breakthrough' into Heaven. As the 'bearer' of God's spirit Our Lord's human nature is transformed, divinised, so that he is able to take that humanity, and therefore eventually us to Heaven. He has made it possible for us to follow him. His sacrificial love for his father has made it possible for us also to gain access to the heavenly sanctuary (Hebrews 9). He is there to "prepare a place for us".
It is in his 'ascended' and exalted state that Our Lord's promise "I am with you always, yes, to the end of time" (Matt.28:20) is fulfilled in his sending of the Holy Spirit. But if Our Lord has made it possible for us also to enter Heaven, why did he send the Holy Spirit? We can shed light on this by referring to that part of the Creed which declares that the Holy Spirit is "the Lord and giver of life". It is the Holy Spirit, given to us to dwell in our hearts, who brings the life of the risen and ascended Lord into our lives. It is he, as the "spirit of truth" who brings the truth of Our Lord into our lives. It is he, as the "paraclete", who gives witness of Our Lord by 'representing' him in the world and therefore acting as "counsellor" and "comforter", assuring us of Our Lord's presence until he comes again.
Therefore, it is the presence of the Holy Spirit who makes it possible for us to have a personal relationship with Our Lord who is in Heaven. For, if we really think about this, this relationship with Our Lord, this communion with him and therefore with the Father, is the very purpose of Our Father's plan for our salvation, our perfect happiness. Our own human fulfillment is only possible in the reality of a loving relationship with our creator, and it is the presence of the Holy Spirit who, as St Augustine said, motivates us to seek that relationship by leading us into the truth of Christ, Our Lord. It is the truth of Our Lord which attracts us; it is the truth of Our Lord which frees us from slavery to sin; it is the Lord's Spirit which leads us to that complete truth. (John 16:13)
It is when we are faced with the truth about Our Lord, at that time in all our lives when we first 'believe' in him, that we are attracted to him. As in our human relationships, we are attracted to a person by being presented with the reality, the truth, of that person, whether it be the physical appearance, the personality, or that mysterious 'sex appeal'. Whatever it is, it is the 'true' person, the real person behind appearances, that ultimately determines whether the initial attraction moves to a personal relationship.
Similarly with God. In some way or other, perhaps through another person, through words, writings or life of a person, the inspired word of the scriptures and teachings and example of the church, God reveals himself to us. In the person of his son, God communicates his very self to us. St Augustine says that this a crucial time when God's spirit is at work in our 'heart', the very depths of our being. It is spirit to spirit; the Holy Spirit is joined to our spirit, and in that spiritual union we are presented with the attractiveness of God's revealed love.
But, at the same time, that revelation, that self-communication of God, is vitally also one of truth which is presented to our minds, so that we are able to make a commitment in faith.
The presence of the Holy Spirit brings the very reality of God, in the person of his son, to our minds and hearts. Then, in mind and heart, we are able to enter into a personal relationship with our Lord and God, for even though he is in Heaven, his spirit brings the reality of his life and love to our lives. He becomes our way, our truth, our life.
In using the Greek term "paracletos", what was Our Lord telling us about the gift of the Holy Spirit to his church, the body of Christ? In the secular Greek culture, the term was generally used in relation to legal or court proceedings. It signified an advocate, a counsellor or representative; one who speaks or acts on behalf of another, one who represents a person on behalf of that person. As an advocate and representative, he gives good counsel, assuring everyone that the testimony he gives is true. Hear some of what Our Lord said in his farewell discourses as written by John:
I shall ask the Father and he will give you another paraclete to be with you forever, the spirit of truth... The paraclete, the Holy Spirit whom the Father will send in my name will teach you everything and remind you of all I have said to you. (ch. 14)
When the paraclete comes, whom I shall send to you from the Father, the spirit of truth who comes from the Father, he will be my witness.
It is for your own good that I am going, because unless I go the paraclete will not come to you; but if I go, I will send him to you... When the spirit of truth comes he will lead you to the complete truth. (ch. 16)
So, what does this all mean for us as a 'spirit-filled community'? Well, the first thing that comes to mind is that the Holy Spirit is not given to possess us, to somehow take us over, to nullify our free will. The Spirit brings the power of truth, the truth that will set us free from the slavery of sin. As the paraclete, he is the perfect witness who will lead us to the truth of Jesus Christ, thus enabling us also to become witnesses to Our Lord. We are then truly free to have that personal relationship, that communion with Our Lord, and through him eventually with our Father.
So far so good, you may say! But what about the power of 'the grace of God' with which we as Catholics are so familiar? Is the work of the Holy Spirit solely to do with bringing the truth of Our Lord into our hearts and minds? What about the teachings about 'gifts' of the Holy Spirit with which we are also familiar?
To give a full answer to such legitimate questions would necessitate a full essay on the subject. However, if we approach this from the perspective of the Holy Spirit bringing to us 'the grace of God' and how this relates to the notion of our community being 'charismatic', it is much easier to see how we are a spirit-filled community.
The Greek term used by St Paul, which later became 'gratia' in Latin and 'grace' in English, is "charis". This word, which can have several related meanings, is primarily used by Paul to express the gracious loving action of God towards mankind. Much later, the English term 'grace' was also used to describe different "graces" or favours from God. In this way it was used also to describe the state of our souls, as being or not being "in a state of grace". However, if we are to understand what being a 'charismatic' community really means in relation to the Holy Spirit we need to keep in mind Paul's primary use of the term "charis".
First of all, we need to understand God's charis, not in the sense of an impersonal spirit-power, but as the unmerited, loving approach of God to his people. Such love is dynamically expressed and manifested in the person and actions of his son, Jesus Christ, culminating in his sacrifice on the Cross, his resurrection, ascension and exaltation in Heaven. It is the glorified Jesus who brings God's charis to the world through the gift of the Holy Spirit, who is the spirit of the Father and the Son.
This means that God's charis, the 'grace of God', is brought to us in the presence of the Holy Spirit in the depths of our being and in the life of his church. This is especially so in the sacraments and in our celebration of the Eucharist where the Holy Spirit brings the new glorified life of Our Lord onto our altars and into our very being at communion.
We, therefore, as church, are a 'charismatic' community because we possess the charis of God in the glorified Lord through the Holy Spirit. We, as individual followers and disciples are 'charismatic' because the love of God is continually poured into our hearts through that indwelling, that reality of spirit to spirit, so that, using a phrase from the New Testament, we become "partakers of Christ". One of the early fathers of the church, St Irenaeus, describes the presence and action of the Holy Spirit as like a "ladder" whereby man ascends to God. It is the Holy Spirit who brings to the believer "communion with Christ".
The word 'charismatic' which has found its way into everyday secular language usually describes someone whose personality manifests itself in a powerful and influential manner. He or she seems to have that quality which used to be described as "having spirit" or being "a spirited person". However, the term arises from the root word 'charis' from which we get 'charisma' and its plural form 'charismata'.
In the context of the indwelling of the Holy Spirit, the term 'charismata' or 'charisms' refers to those qualities of our spirit-soul which are brought about and grow through the presence of the Holy Spirit. They have often been described as 'gifts', but we have to be careful not to think of these as ready-made gifts, as though suddenly, for example, we become kind and gentle. The Holy Spirit does not overpower us as though we are puppets and he is pulling the strings. It is an empowerment from within whereby we are given the spiritual power which motivates us to respond to his communication of love and truth. The evidence of this is when we in fact do become kind and gentle, full of truth, etc.
To be 'charismatic' is to possess the 'charisms', the loving gifts of the indwelling of the Holy Spirit. These may take many forms according to the will of God in his plan for the salvation of the world. St Paul, using the term 'charismata', describes some of these as gifts for ministry in the church, such as wisdom, knowledge, faith, healing, working of miracles etc., as well as those called to be prophets, apostles, teachers, etc. (Cor. 12)
However, to be 'charismatic' also means that, as well as some receiving those 'gifts' for "the building-up of the Body" (l Cor. 14:26), all of us are called and empowered to manifest the "fruits" of the indwelling of the Holy Spirit. What are these "fruits"? St Paul tells us, On the other hand the fruit of the spirit is love, joy, peace, patience, kindness, goodness, trustfulness, gentleness and self-control... Since we are living by the spirit, let our behaviour be guided by the Spirit. (Gal.5) The 'gifts' of the Holy Spirit at our baptism and confirmation and throughout the sacramental life of the church are so that the 'fruits' of the Holy Spirit grow in our hearts and minds and we live a life of faith, hope and above all, love.
To sum up, the Christian life is 'charismatic' if we are responding to the promptings and motivating power of the presence of the Holy Spirit and are bearing the fruits of that presence in those qualities outlined by Paul. We cannot do it alone; that is why the Father and the Son give us their Spirit, to empower us to live out our Christian calling. Pope John Paul II puts this very clearly in his encyclical on the Holy Spirit, Thus, in the Holy Spirit paraclete, who in the mystery and action of the church unceasingly continues the historical presence on earth of the redeemer and his saving work, the glory of Christ shines through. John Paul emphasises that our salvation in Christ is transmitted to the Holy Spirit, and that with the departure of Christ begins the new salivific self-giving of god in the Holy Spirit. In this way he brings to completion in human souls the work of our redemption accomplished in Christ, and distributes its fruits. ("Dominum et vivificantem" 1986)