PNEUMATOLOGY

(Study of the Holy Spirit)

First Meeting

 Pneumatology, from the Greek “Pneuma” which means “Spirit”, it is the study of the Holy Spirit.
 CCC 683: God has sent the Spirit of His Son into our hearts, crying “Abba, Father!” This
knowledge of faith is possible only in the Holy Spirit: to be in touch of Christ, we must first have
been touched by the Holy Spirit. By virtue of our Baptism, the first sacrament of faith, the Holy
Spirit in the Church communicates to us, intimately and personally, the life that originates in the
Father and is offered to us in the Son.
 Baptism gives the grace of new birth in God the Father, through His Son in the Holy Spirit.
 References on the Holy Spirit are from Jn. 3:12, Acts 2:2 and Gal. 4:6.
 Wind is perceptible in the softness of His mission.
 The Holy Spirit is hardly visible but not really clear.
 The Holy Spirit revealed to Man is not the same as the second person of the Holy Trinity – the
Word. Our Lord Jesus Christ revealed to us through Incarnation.
 Hans Urs von Balthasar’s Pneumatological Invisibility:
The Spirit is breath, he has no silhouette. He wants only to
breathe through us, not to become an object. It will be in us in the eye
of grace, not seen, but it sees. And it cares little if we pray to Him, as
long as we pray only with Him – Abba Father. It is the light that
cannot be seen except in the object illuminated.
 The Holy Spirit appears in various dogmatic sectors for the realization of the divine plan. The Holy
Spirit is responsible in the realization of the divine plan. Seen in the words of Jesus – “Ut unum
sint” (That we may be one) Jn 17:21.
 Immanent Trinity: The Internal Life of the Trinity.
o Intimacy of God – divine persons
 Economic Trinity: This has something to with the History of Salvation – the intervention of God in
the salvation of Man. – God’s intervention to his creatures.
1. The Intimacy of the Trinity, which is the Immanent Trinity.
2. The Trinity in the communication of the economic plan of salvation, in the form of the
Incarnation of Our Lord Jesus Christ and the Descent of the Holy Spirit, which is the
Economic Trinity.
 Economy of Salvation: This is the work of Communion by the Holy Spirit. The substantial bond of
love of the Trinity works on the Communion/Koinonia between Him and creation.
1. God and man
2. God and creation
3. Creature themselves
 In the Personal Relational point of view Christianity is the mystery of communication of
the divine persons themselves (immanent trinity) then of the divinity of creatures or divinity with
creatures (economic trinity) and creatures among themselves.

September 2, 2022
 Awareness of this all-encompassing, transforming action of the Spirit makes it possible to arrive at
a profound perception of Theology. It gives a form of unity to various treatises by showing the
belonging of each to a single mystery.
 Holy Spirit is the study of Pneumatology by showing the belonging of/ to each other to a single
mystery, the definitive mystery of the Consortium of the Divine Persons with created persons.
 The Holy Spirit, as Paraclete, is important in all other treatises in Theology because it has
something to do with the work of the Holy Spirit in the history of salvation.
 The mystery of salvation is nothing but a reestablishment of communication because of sin…
which in religion we call… (relationship) between creatures and divinity, or more specifically the
relationship/communion of creatures to the Father, through the Son, in the Holy Spirit. It is the
reestablishment (union of creatures with the Father through the Son in the Holy Spirit) of
communication (religatio, between creatures and divinity).
 The work of the Holy Spirit is to bring back this world of Man to the Divine, the Trinitarian Life.
 Involvement of the Holy Spirit in studying Theology. In studying Pneumatology, it must not be a
separate field from Theology. From this perspective, the Theology of the history of the world and
man takes on profound meaning – that the world and man are realities – that in the very core are
open by the action of the Holy Spirit to a higher reality.
 Man, and the world are elevated to the divine through the Holy Spirit, therefore live in harmony in
the Trinitarian life. Man is configured for the link with the Trinitarian life through this elevation to
the higher reality.
 Capax Dei: man’s capacity for God.
 The Personal Relational Perspective of Christianity:
1. The Holy Spirit is the authentic mystical knot, the Nexus Mysteriorum.
2. The Holy Spirit is the Nexus Personarum, He communicates the Divine to Man (divinae et
creatas) – God to creatures.
3. The Holy Spirit is once again because He is the Nexus Personalis/Person Nexus– God to
man.
 Salvation by Assimilation: The Holy Spirit in dwelling the creatures grafts them into the filial
personality of Christ and this brings them to the Father. The Spirit forms Man to Christ and brings
Him to the Father, ut unum sint.
 Pneumatological Dimension: The animating and unifying principle of the dogmatic treatises
because it makes clear the underlying dynamism of the mysteries, their convergence towards the
eschatological unity between God and creatures.

Contemporary Pneumatology: Development and Dimension

 Saint Hippolytus: the Spirit flourishes in the Church

 Saint Irenaeus of Lyons: Where the Church is, there is the Spirit of the God. Where the Spirit of
God is, there the Church and all graces are.
 Saint Irenaeus of Lyons: The Father sent His Son and the Holy Spirit. The Son and the Holy Spirit
are the two hands of the Father, to which Man is made in His image and likeness.
I. Development of Pneumatology
1. Beginnings of the 20th Century
The Church is aware of the double-structuring principle: Christological and Pneumatic.
The Church is born from the twofold missions (Christological and Pneumatic) of the
Father – the Missiones Divina.
From these two hands of the Father, and in both hands, the Church has been molded.
The Church is born symbolically from the side of the Christ, the new Adam
(Christological principle), and born visibly at Pentecost (Pneumatic principle).
The defense of the divinity of the Holy Spirit has been brought out during the Council of
Constantinople of 381 AD. This is not a doctrinal question, but a vital one. It is by the
power of the Holy Spirit that we live in a divine life, and we participate in the very life of
God and in the Resurrection of Christ.
Despite the prevailing difference in the language and spoken, both Rome and
Constantinople embrace a common profession of faith – does it flow “from the Father
AND the Son” or “from the Father THROUGH the Son.”
 After the 1054 Schism, theological reflection on the Holy Spirit has been weakened in
the West. No proper treatise has been released, properly speaking, in the Western
Church.

2. New Impulses for the advancement of Pneumatology in the 20th Century

At the end of the 19th century, studies on Pneumatology began to develop in the
Western Church.
In 1894 Wilhelm Kölling published a book entitled “Pneumatology.”
Pope Leo XIII devoted a topic on the Holy Spirit in his encyclical Divinum Illud
Munus, which was published in May 9, 1897.
Pope Benedict XV published the Spiritus Paraclitus in September 15, 1920.
Reformed Theologians Karl Barth and Emil Brunner published several treatises on
the Holy Spirit in 1930 and 1935.
The 19th century Liturgical Movement in France gives a profound impact in
Germany. One of the figures who were drawn to this movement was Romano Guardini,
who, in turn, influenced Pope Benedict XVI’s love for the Liturgy.
o According to the new theological current, in the sacramental rites, does not only
mean the risen Christ is present, but also the concrete historical acts in which
Jesus performs during his earthly life are represented by the power of the Holy
Spirit.
In 1936, Josef Andreas Jungmann stresses about Kerygmatic Renewal – that a
renewed Theology is necessary, especially at the level of manualistic exposition against
the most reproached were directed, all Theology either spiritual or in theology. If the
whole Christian life is life in the spirit, spirituality cannot be relegated only to a
marginal treatise but must inform the content of Theology.
Pope Pius XII published the encyclical Divino Afflante Spiritu on September 30,
1943 which became the driving force of biblical renewal. Sacred Scriptures began to be
read anew but not in the perspective of Salvation History, and the centrality of the Holy
Spirit in the Old Testament and New Testament was emphasized.
From 1950 onwards, several Orthodox churches joined the Ecumenical Council of
Churches (ECC). An issue raised between the Eastern and Western Churches was
Christomonism, a view that Christ had become for the West the structure principle of
the Church forgetting the presence of the Holy Spirit (this doctrine only accepts one
divine person, Jesus Christ, rather than the Trinity).
SECOND VATICAN COUNCIL: the rebirth of the Church (October 11, 1962–
December 8, 1965)
Pope John XXIII: the Council “opened the windows and lets the fresh air” in the
Church; read symbolically referring to the Holy Spirit.
The word Holy Spirit mentioned 260 times in the Vatican II. The role of the Holy Spirit
was emphasized as the Council sees it in the Trinitarian perspective: Holy Spirit is in
close relationship with the Father and the Son.
To highlight the essential role of the Holy Spirit in the Christian
community, there is the insertion of the Epiclesis in the liturgical rite. The
Epiclesis is a liturgical invocation of the Holy Spirit for the purpose of consecrating the
eucharistic elements found particularly in Eastern liturgies where it follows the words of
institution and is regarded as the point at which the eucharistic bread and wine become
the body and blood of Christ.
2 Pneumatological recoveries:
1. Sense of Faith in Christians
2. Theology of Charisms
  The affirmation of the presence of the Holy Spirit in the world and in history… great
historical/ecclesiological importance. The Church is open to all cultures and religion
through dialogue.
The Vatican II contains an outline of Pneumatology developed in Post-Conciliar Period
Pope Paul VI: to Christology, and especially to Ecclesiology of the Council must succeed
a new study, and a new worship of the Holy Spirit precisely as a necessary complement
of the conciliar document.
Pope John Paul II’s May 18, 1986 encyclical Dominum et Vivificantem offers a
summary and exposition of Pneumatological renewal in Western Theology.
By 1987, a monograph of the Third Person of the Blessed Trinity…; Han Urs Von
Balthasar: the discovery of the spiritual dimension can treat Theology of Bottlenecks.
From 1989 to 1991, Pope John Paul II released a catechesis on the Creed with regards to
the person and mission of the Holy Spirit.
In 1992, the Catechism of the Catholic Church (CCC) considers extensively the Holy
Spirit and action, profession of Faith in the celebration of Liturgy and vocation of man
in the life of the Holy Spirit.
The Church declares in 1998 as the Year dedicated to the Spirit. The committee gives an
overview of the scope of Pneunamatology. In the same year, a number of initiatives have
been made in deepening the Theology of the Holy Spirit around this period.

The Dimension of the Pneumatology today (September 19, 2022)

1. Today pneumatology has become to be considered as a new treatise within the body of dogmatic
theology.
 There is an emphasis the doctrine of pneumatology in the field of Dogmatic Theology since there
was no particular study on the Blessed Trinity but today pneumatology is included in the studies of
dogmatic theology.
o Ex. Theology of Creation - the Third Person is also tackled.
 There is a tendency to integrate the studies of the 3 rd Person in Christology, Sacramentology and
Spiritual Theology.

A. The Influence of Pneumatology in some classical treatises

o Trinitarian Theology and Christology
o Ecclesiology (Ecclesial Dimension)
o Spiritual Theology and Feminism

1. Trinitarian Theology and Christology

In Trinitarian Theology, pneumatological reflection has more difficulty in offering truly
new projects.
 Ex. The foundation of Western Pneumatology, in particular the origin of the
spirit, a patre filioque, have been cautiously submitted to the discussion.
In Trinitarian Theology, there is no an easy way of explaining the role of the Holy Spirit as
Third Person, in the process of salvation and particularly in its origin.
Western Pneumatology particularly in the origin of the Holy Spirit – “a Patre Filioque”,
have been submitted for the discussion.
In order to overcome a controversy between East and West, there is a particular theologian,
(1)Paul Evdokimov, suggested to complete the filioque with the (Scripture) spiritoque – to
consider the Son in relationship not only to the Father but also to the Holy Spirit. The relation
of the Son has to the Father should also be considered that the relationship that the Son has
through the Holy Spirit.
The Holy Spirit is contemplated in relationship to the Father and to the Son . It has
something to do with the relations of the Three Persons among themselves. The
 proposition of this theologian would find support in the New Testament which affirms that the
Son is sent by the Father and Jesus is born by the work of the Holy Spirit.
(2)Some theologians (Western Theologians) affirmed that it is not to define the divine
persons solely on the basis of their relationship of origin, but rather to see each of them as
focus and source of various relationships – the relationship of three persons have
among themselves.
There is no an easy way of explaining the role of the Holy Spirit. It is God himself who reveals it
through Jesus Christ.

(3) Paul Nikolaevich Evdokimov (Orthodox Christian theologian): to complete the

Filioque with the Spiritoque, focuses on the relationship of the third person of the Trinity with
the other persons; various relationships of the Trinity with God, creatures and man.
(4) Jurgen Moltmann, a German reformed Theologian, a professor of Systematic Theology
from Tubingen: Trinitarian Reciprocity between the Son and the Spirit of God.
o According to him, the Son proceeds from the Father and bears the mark of the Spirit. It
could be said that Christ comes from the Patre Spiritoque. (Father and Spirit)
It has something to do with the relationship of the Son and the Spirit of God.

(5) Jean Miguel Garrigues: promoted and proposed a formula in uniting East and West –
“I believe in the Holy Spirit, Lord and Giver of Life, who comes from the Father, and proceeds
from Father and the Son.” East has an issue about procession.

(6) Yves Congar: one of the many theologians who participated the Second Vatican Council,
proposed to remove the Filioque, from the symbol (Creed) as a sign of ecumenical spirituality.

Moltmann stresses that the Synoptic Gospels developed a (1) Pneumatological

Christology, a Christology with the flavor of Pneumatology. The Gospel of John and Pauline
letters emphasize a (2) Christological Pneumatology – Pneumatology that has a shape of
Christology.

[Jurgen] Moltmann studied the role of Pneumatology in the Gospel of John and Pauline
letters. If the Spirit leads Jesus, the Holy Spirit also accompanies Him. The Holy Spirit also
shares in his sufferings. The Holy Spirit is Jesus’ companion in passion. Therefore, the spirit of
Christ is also the spirit of passion and spirit of the crucified. This is the Pneumatological
Crucis.

2. The Ecclesial Dimension of the Influence of Pneumatology

The topic of the Holy Spirit and the Church receive a special attention in the decades following
the Vatican II.
 (7) Heribert Muhlen: developed an exclusive hierarchical vision of the Church and
magisterium such as had reigned in the times before the council is on the one hand the
product of the Old Testament mentality about God and the ministry. On the other hand, is
in solidarity with a non-trinitarian monotheism.
 It says that only a vision of Trinity has a community of life and love among the
divine persons can inspire an ecclesiology of collegiality. (Focus of various
relationships)

 (8) Joseph Ratzinger or Pope Benedict XVI: the Church understood solely from the
perspective of the incarnation would become too earthly and would run the risk of becoming
worldly. The doctrine of the Holy Spirit would be displaced to the sphere of devotional life and
absorbed in Trinitarian speculation without any function in the Christian life.
  Some theologians would call the Church as the Sacrament of the Holy Spirit. Since the
Spirit is the root of Holiness, apostolicity, catholicity and unity of the people of God. It
is the principle of plurality and communion in the same faith.
 The Holy Spirit is present in the liturgy and sacraments. They are solid studies on the
pneumatological dimension of baptism, confirmation and Eucharist. But it is necessary to
deepen the pneumatological perspective of the other sacraments. (The Church is the
Sacrament of the Spirit.)
 Every action of the Church, or her life, there is an action being done by the Holy
Spirit, or is present in the very life of the church – particularly in the Liturgy and
the sacraments. It is present in every liturgical and sacramental action.
 Spiritual Theology is one of the places where the spirit has traditionally been
delved with. Due to the influence of the spirituality and charismatic groups the concrete
action of the HS would lead people to begin a new life in communion in Christ is now more
accentuated, more noticeable.
 Pneumatology one of the fields where the contributions of the Western theology
intensified the most. (It highlighted a particular study regarding the Holy Spirit as the
Third Person of the Blessed Trinity). There is an abundance number of publication of the 3 rd
Person of the Blessed Trinity following the Second Vatican Council.
 Instead of complaining about the forgetting of the Holy Spirit, one can speak today of an
authentic rediscovery of the Spirit, [ … or even according to an oft-repeated formula of Jurgen
Moltmann] which says that the obsession of the Holy Spirit towards the end of the
20th century. After the Second Vatican Council the study of Pneumatology flourishes. There
are lot of studies and books written particularly about the role of the 3 rd person of the Blessed
Trinity. Not just in a trinitarian theology but also included in the other fields of theology.
 Numerous particular aspects have been clarified. If one examines the result critically, one can
see that although interest in the Holy Spirit has increased, there are few serious
pneumatological treatises. Careful observers see in the … of the Spirit even in the danger of an
even greater forgetfulness of the Spirit. It is necessary today perhaps more urgently than ever
to discern the Spirits. Therefore, there is still a call to a further study in the field of
Pneumatology.
 Dealing with these studies we are also dealing with the presence and role of the Holy Spirit in
each particular field of studies, trinitarian, Christology and ecclesiology.

CHAPTER 2: THE HOLY SPIRIT IN RECENT TREATISES ON THE ONE AND TRIUNE
GOD: LINES OF A PNEUMATOLOGY
1. The Beginning of the questions about the Holy Spirit
2. Pneumatological Subordinationism
3. The contribution of the Capadocian Fathers

 In the EARLY CHURCH, the presence of the Holy Spirit as the third person of the
Blessed Trinity and sanctifier is UNIVERSAL.
o It is witness in the early Christian Prayer, that addressed to the Father through the
Son in the Holy Spirit
o Baptism – reflected in the missionary mandate
o In the celebration of the Eucharist
o Christian doxologies themselves
 The HOLY SPIRIT is present in a constant and decisively influential way present
in the profession of faith of the symbols and in the commentaries - during the
early Christians.
 St. Irenaeus (Father of the Church) – “Epideixis” Chp 1 – reflects theologically of the
Trinitarian order, containing the trinitarian symbols – in the liturgy and in Christian prayers -
 reflects the holy spirit in the Trinitarian order contains in the symbols in the liturgy and in the
Christian prayer.
o With this “Epideixis” gives a development in pneumatology
 With these texts of St. Irenaeus are of great important to us not just to inform us about the
trinity or about the trinitarian formula of baptism of Christians and because they speak or they
inform us about the explicit articles of faith but because in his explanation that he points out
the distinct role of the Divine persons: Father, Son and Holy Spirit, in the work of
sanctification. Thus, hinting at their distinctive relations or relationships that exists between
them.
o It was not just about prayer or the Trinity itself but he was talking of the
DISTINCTION – the role of each person in the ROLE of SANCTIFICATION.
 His work is a complete and well-developed pneumatology.
 St. Irenaeus – distinction on the role of each divine persons in the work of sanctification. (Two
Points)
o The Distinctive notion/role
o The Relationships
 This explains in the work of the sanctification.
 According to some theologians, St. Irenaeus uses these formulas without further
comment which expresses an undisputed doctrine in the Church.
o This formula has no further comment.
o Baptism makes us Christian precisely because of the action of the Holy Spirit.
o Because of the work of the Holy Spirit. This action of the HS entails a profound
transformation of man from the spiritual transformation in baptism to the
resurrection of the Body (flesh) which also takes place.
o St. Irenaeus presented the text clearly.
o For this reason, our new birth, baptism takes place by the three articles which brings
us the grace of the new birth in God the Father, through his Son, in the Holy Spirit. For
those who bear the spirit of God are led to the world that is to the Son, but the Son
presents them to the Father, and the Father bestows…
o The action of the Holy Spirit gives a transformation to the person, spiritually in baptism
towards the resurrection of the flesh.
 The explanation of St. Irenaeus’ indwelling of the Holy Spirit in the just. In one of
his writings, he gave a clarity about this indwelling of the Spirit in the just. The spirit remains
in the Christian as long as it does not expel him in his lack of holiness.
 Holiness and Holy Spirit are connected with each other. The Holy Spirit abides
constantly in man which given to him by baptism. And man has the obligation to safeguard it.
He should live holiness and righteousness.
o When there is no Holiness, there is no Holy Spirit.
o Holiness – this is the state of believers by the fact that the Holy Spirit abides constantly
in him, abides man. Which was given to them by him in baptism.
o Man should safeguard it. For the Holy Spirit is with him.
o The resurrection of the flesh is the work of the Holy Spirit according to St.
Irenaeus. When the body is receives the soul and dwells with it…
o This text of St. Irenaeus gives us a fundamental line in pneumatology.
 St. Irenaeus speaks about REGULA FIDEI – according to the text – indwelling of the HS, all
later pneumatology especially after patristic theology will be nothing more than a development
of what was the understanding of St. Irenaeus about Pneumatology.
 Explanation Regula fidei – the rule of our faith – the foundation and the building which
gives firmness to our conscience. God the Father, uncreated – the First article of Faith, the Son
– the Second article – the Word – Third Article of Faith. The Holy Spirit through whom the
prophets have prophesied and the Father ‘s has known what concerns God and the just have
 been guided in the way of justice and whom as the end of time has been poured out in the new
way on our humanity to renew man on the whole earth.
o The Regula Fidei speaks to us three articles of faith – father, son and holy spirit – their
role in the work of the renewal of man on the earth for God.

(II) Pneumatological Subordinationism

 Subordination of the logos – Subordinationism - ARIANISM - Arian thesis in the 4 th

century. - Arianism
o The second and third persons of the Trinity are subordinate (as in order or essence) to
the first person and the Holy Spirit is subordinate to the Son.
o Arianism – Council of Nicae (325)
 Followed the subordination of the holy spirit – Subordinationism
o The holy spirit is subordinate or affirms of the subordination of the holy spirit, the Holy
Spirit subordinates to the Father and the Son.
o By the affirmation of the subordination of the Holy Spirit explicitly deny his divinity.
 Denial of his divinity – they were known as Pneumatomachists/Pneumatomacheans
 This dispute is undoubtedly the vocation of the first treatises of the Holy Spirit and helped to
outline the main features of Pneumatology. The aim of these treatises in defense on the divinity
of the Holy Spirit – St. Basil.
 There are Treatises in defense of pneumatology:
o St. Basil
 For the pneumatomacheans – the Holy Spirit is subordinate to the Son.
 Eunomians (Eunomius) – For them, the HS is third in dignity and in order and
also the 3rd in nature.
 Always the first person will be the First and always the third person will be Third.
This order entails an order in natures.
 According to Eunomius, the holy spirit is honored in the Third place, as the first
creature of the only begotten. He lacks creative power and only possesses the
power to sanctify and to teach.

October 10, 2022

 Eunomians – followers of Eunomius – Bishop of Cyzicus – Christ was not God.

o Erroneous understanding the divinity of the son – follows a wrong understanding of the
divinity of the Holy Spirit.
 Pneumatomacheans/Macedonianism – this heresy was dealt way back in the 4 th Century
that deny the full personhood of the Holy Spirit. Not just the personhood but has
something to do with the divinity itself.
o The Holy Spirit is created by the Son and thus subordinate to the Father and to the Son.
o Subordinate his position or divinity to the Father and to the Son.
 Eunomius – the Holy Spirit is honored in Third Place – as first creature of the only Begotten.
o Eunomians – Holy Spirit as creature of the Son (2nd Person)
o Holy Spirit - lacks creative power and his only capacity is the power to
sanctify and to teach.
o The first news of this Heresy comes to us through St. Athanasius – very important figure
during this time who wrote a letter to Serapion of Algers (360 AD). Identifying the
problem with the heresy that is being discussed or that spread during the time of St.
Athanasius.
  ATHANASIUS VS EUNOMIANS/ARIANS
 The Holy Spirit is a being created out of nothing to be counted among the servant
spirits, spoken in Hebrew 1:14 – St. Athanasius was referring to the angels – is a
big problem.
 In this letter to Serapion, he emphasized the blasphemy of Arius against the Son
of God. Secondly, to the hostile thoughts against the Holy Spirit, only to pretend
that he is the creature and one of the ministering spirits (angels) different in
degree.
 This is an opposition against faith – a real contradiction to the Holy Faith. Just as
Arians denied the Son and the Father so the followers of Eunomius denied the
Holy Spirit also denying the Son.
 These two heresies, the Arianism and Eunomians is nothing but an attack to the
truth of Faith – attacking the Son and the Holy Spirit.
 Athanasius vs Eunomians/Arians
 Eunomians – HS – Creature/Spirit/Angel.
 Arians – Denying the Divinity of the Son.
o Common denominator – issue – wrong conception of the
Divinity of the Two Person of the Blessed Trinity.
 Athanasius basic thought of Pneumatology – Inseparability of the Son and the
Holy Spirit.
 If the Son is denied the Father is denied – the Son cannot be conceived
without the Father – If the Spirit is denied, the Son is denied as well.
 ST. BASIL VS MACEDONIANISM
o Pneumatomacheans – the glory of the HS would not be celebrated together with the
Father and the Son. The level of the Father and the Son is not the same as the Holy
Spirit.
St. Athanasius contribution to Pneumatology:
1. The union of the Holy Spirit with the Son is inalienable. (Inseparability of the Son and the Holy
Spirit).
2. The firm conviction that the Holy Spirit belongs to the sphere of the divine.
3. The force which he stresses that the Holy Spirit is the sanctifier.
o How can he sanctify if in the first place he is not divine?
o The Sanctifying mission of the Holy Spirit.
o Find its maximum expression from St. Basil and St. Gregory of Nyssa.
 “He who is sanctified by no one nor has sanctification by participation, but is
himself participable, how would he, in whom all creatures are sanctified can
be considered or be one of the created beings.” (Basil)
 “If we become partakers of the divine nature, by communication of the spirit,
he would be foolish who would affirm that the spirit has a created
nature and not the nature of God. If he divinizes (HS), there can be no
doubt that his nature is divine.” (Gregory of Nyssa)
(III) The Contribution of the Cappadocian Fathers
o Bring a development of Trinitarian and Pneumatological theology that bring fruit of the
first council of Constantinople (381). The definition of the Holy Spirit.
St. Basil of Caesarea
o (1) Father, Son and Holy Spirit are one and the same God. For there is in them an
ineffable mystery of communion and distinction.
o (2) The difference of their Hypostasis does not break the communion of Nature. The persons
are distinct by their own characteristics.
 o What is proper to the Father is to be an agenitus; Son – gennetos; Holy Spirit – to be known in
the Son and to receive together with him, his substance from the Father.
o Characteristics –
 Paternity
 Filiation,
 Sanctifying Power
o He supported the divinity of the HS, in his Holiness and Sanctifying mission.
o The Sanctifier and the sanctified cannot be on the same level.
o That only he who possesses by nature with intimacy with God can make us from servant
to be free, to be make alive after being dead, and to be able to call ourselves children of
God.
o The Holy Spirit must be divine by nature because they could not be different nor share
the divinity between the HS and the Father and the Son. St. Basil is also emphasizing the
baptismal formula.
o In order for the Holy Spirit to sanctify, he must be in the first place DIVINE.
o St. Basil – going down to a path that would lead to a better distinction between the
procession of the Spirit and the procession of the Son
1. The Spirit proceeds from the Father not by generation but as a breath of his
mouth. He is the breath of God who proceeds from the Father in an ineffable way. His union
with the Father is as intimate as the union of the Son. The Holy Spirit proceeds from the
intimacy of the Father as his breath and is therefore GOD from GOD.
2. Along with this image as breath. The Holy Spirit is intellectual light. He enlightens the soul and
therefore the whole mystical life of the soul is attributed to the Holy Spirit.
St. Gregory of Nazianzen/Nazianzus
o The trinitarian doctrine is more develop in St. Gregory of Nazianzen
o St. Gregory underlines the unity of the Trinity – Divine Monarchy
 The Father is the reason for the Trinitarian unity since he indivisibly gives all
the divinity to the Son and the Holy Spirit.
 The difference that exists between the persons has its foundation in their
relationship.
 The relationship with one has with the divine persons.
 In these relationships configure the proper notion of each person and
prevent confusion between them.
o The Father is not confused with the Son nor the Son with the Holy
Spirit.
o The relationships that configure each person has been
manifested in the Economy. (God’s intervention in the
History of Salvation)
o In his life, speaks of the Father as the cause of everything, the Son
as the maker of everything and the Holy Spirit as the one who
brings everything to perfection.
October 11, 2022
 Gregory – HOLY SPIRIT AND IN THE LIFE OF THE TRINITY

ST. GREGORY OF NYSSA

 (1) The spirit is the breath of God. It’s a well-known denomination of the Spirit as the
breath of God. The Spirit is the breath of God that belongs or proceeds from HIS inmost being.
 In God, there is a “Pneuma”, a breath, just as we have admitted that in God there is also
“Logos”, word. The HS is inseparable from the Logos and proceeds from the Father
simultaneously with him in an eternity without before or after.
  The Holy Spirit as the breath of God is divine because simultaneously with the Father, there is
eternity without beginning or end/before or after.
 (2) St. Gregory talks about piety, which is connected to the baptismal faith. Trinity in
baptism. There is participation of the three persons.
o There are three persons, “tria prosopa”, and three names through which the
birth of those who believe takes place. Tria Prosopa - He who is begotten in the Trinity is
begotten equally by the Father, the Son, and the Holy Spirit.
o The three persons also work in baptism or new birth of the Christian. Participation of
the three divine persons in the sacrament of baptism.
o He stresses this point in his homily, “In Diem Luminum”, which is connected in the
baptismal faith.
 The HS is not subordinate in terms of Divinity especially in the Sacrament of
Baptism.
 In his In Diem Luminum, he highlighted threefold baptismal immersion while invoking
each of the Three Divine Persons.
o While in the name of the Father, because he is the beginning of all things,
Son as the author of creation, Holy Spirit as he bestows his perfection on
everything.
 Practically identical of St. Irenaeus’ demonstration of the apostolic faith.
 To say that the Son has a certain mediation in the procession of the Holy Spirit makes it easier
to give a reason for the Trinitarian order: The Holy Spirit is the Third Person and can never
be considered the Second.
 (3) His treatise on the Holy Spirit: “Ad Versus Macedonianos Pneumatomachos, de
Spiritu Sancto”, which has been written after the First Council of Constantinople, is of great
importance. The treatise of Gregory of Nyssa is not fully developed in the trinity of the HS or
not just highlight the divinity but it has something to do also with the distinction of the HS to
the other two divine persons.
o The Holy Spirit is infinitely Holy because he sanctifies and consequently, he
is equal to the Father and to the Son.

ST. AUGUSTINE (HIS POSITION)

 His pneumatology is closely related in the way he uses “Psychological Analogy”, the
possession of the Holy Spirit which is love. Follows the possession of the Word, which is
Wisdom.
 It should be emphasized that his explanation regarding to the HS is closely related to his
explanation with the Greeks/ Greek Fathers based on the action of the HS in the History of
Salvation.
 The Holy Spirit proceeds from the Father as love, proceeds from the act of loving. The Lover
and the Beloved and the fruit of the love is the Holy Spirit. Love by nature is not self-
referential. Love is always other-oriented. To prove that God is love, therefore, in the first
place there is beloved. Fruit of love – HS.
 According to some Theologians, there is a moving direction on St. Augustine’s “Psychological
analogy”
o Role of the Spirit in the Incarnation and the Sanctification of Mankind.
o He is the Spirit of Holiness. Holiness consists in love, the sanctifying work of the Spirit.
This leads to nothing other than love. Love in a sense that man is sanctified so that he
will become one with the love of the Father, Son and the Holy Spirit. Sanctified to the
intimacy of the Love of the Father and the Son as the Holy Spirit.
o St. Augustine – Holy Spirit – Love – proceeds from the love of the Father – Per
modum voluntatis – by way of WILL.
  In using psychological analogy, it is logical to consider that the Holy Spirit is the bond of unity
existing between the Father and the Son. The Holy Spirit is the love that unites them.
 They are but three, the one who loves, the one who proceeds from him, Father; one who loves,
the one from whom he receives (Son) and the love itself (HS).
 The Holy Spirit is considered as the mutual love of the Father and the Son.
 This affirmation is very well known and defined it in great frequency. In love there are three
things: the Lover, Beloved, and the Love that unites them.
 The love that unites lovers in God given his infinite perfection, the love that unites the lovers is
consubstantial and co-eternal. Thus, he is the person by the Father and the Son.
 The Holy Spirit is the love existing between the Father and the Son given the simplicity of the
divine being in which there is no room for anything that is accidental. His love is Person.
 The Holy Spirit in most treatises on the one and triune God and lines of
Pneumatology

October 12, 2022

THE HOLY SPIRIT AND THE CHURCH

 (1) In relationship to the Church, the theme of the indwelling of the Holy Spirit often leave to
the Holy Spirit as soul of the Church and as Principium Unitatis Ecclesiae – the principle
of unity in the Church.
 (2) The Holy Spirit also appear in dealing with his divine assistance as Divine guarantor of
the Indefectibility of the Church and her faith. (ex. Tradition, Councils, Infallibility)
 (3) According to some theologians, the ecclesial institutions refer entirely to Christ as the
origin of the ministry and sacraments. The role of the Holy Spirit was scarcely perceived in
the life of the Church. When we speak of the Church, it deals directly to Jesus himself as the
founder and source of the Church or origin of mission and the sacraments.
 The charismatic activity of the Holy Spirit which was very evident in the apostolic Church and
was consider extraordinary and exclusive to that era only to disappear later. But that does not
mean that the Holy Spirit was disregarded rather when we speak to the Church, we speak
directly to Christ himself.
 (4) From the counter-reformation onwards, the Holy Spirit will be given the task of
assisting as “from outside” a Church already totally closed with the institution by Christ of
its visible structure. Leaving the Holy Spirit, the action in souls or this subjective
appropriation of the Work of Christ.
o Work outside, for the souls.
o Therefore, “Christocentrism” of the Church has a permanent foundation, but it is
called for a more satisfactory integration of the operative presence of the Holy
Spirit in the Church.
o Integration of Jesus and the Holy Spirit in the life of the Church – OPERATIVE
PRESENCE of the third person in the life of the Church founded by Jesus
Christ.
o In the life of the Church, we need to understand of the operative power within the
Church – there is a satisfactory integration – operative presence of the Holy
Spirit in the Church.
o In Current Catholic theology, it has centered its interest not only the person of
the Holy Spirit such as filioque but mainly on his relationship with CHRIST as
deduced from the New Testament taking up by tradition.
o Theology – there are terminologies Pneumatological Christology and
Pneumatological Ecclesiology.
 o Pneumatological Christology – role of the Holy Spirit in the Incarnation of
the Son, ministry of Jesus, Resurrection, Exaltation of the Lord.
o Pneumatological Ecclesiology – recognizes the involvement of the Holy
Spirit in the origin and present existence in the Church. The Holy Spirit was and
is with the Church.
 Paralellism – parallel of these two movements.
October 13, 2022
 These two movements (Pneumatological Christology and Pneumatological
Ecclesiology) do not go against with each other but creates parallelism on
how pneumatology been part in the field of ecclesiology and christology.
 How the spirit works in the life of the Church
o Vatican II
 Lumen Gentium – no. 2 – 4
 Ad Gentes – no. 2 – 4
 Holy Spirit in the life of the Church
o Second Vatican Council –
 (1) The Holy Spirit in the Church particularly in the documents Lumen
Gentium and Ad Gentes wherein there is a theological framework that
integrates the relationship of the Holy Spirit with the Church; in the life of
the Church in a Trinitarian Vision. It is the Father, the Son and the Holy
Spirit, who acts in the History of Salvation. We called it Communion of
Trinitarian Action Ad Extra – ECONOMY without obscuring their
personal properties.
 (2) The Council understand the Church in terms that it reflects in the
Biblical Formulas:
1. People of God (Father),
2. Body of Christ (Son),
3. Temple of the Holy Spirit (HS).
 The Church is understood Trinitarily in the
1. light of the salvific plan of the Father
2. realized by the incarnate word
3. actualized in history by the Holy Spirit
 Ecclesiology cannot be excluded the Church one person. It is not
just about the relationship of the two. Both are two hands of the Father,
according. To St. Irenaeus. Therefore, it is convenient to start from both
mission of Son and the Holy Spirit and to see them in their mutual
relationship; that the Church originates and leaves through the
double sending: Father to the Son and sending of the Holy
Spirit.
 (2) Christology and Pneumatology has a relationship and
connection between them.
 This is decisive that Christology that points the way; the health of
Pneumatology is Christology. Without Christ, there would be no
“content” to transmit the Spirit.
 (3) For the New Testament, the Spirit and what he does from the Church
proceeds from Christ. It prevents us from speaking of an economy of the
Spirit or autonomous from the Incarnate Word. There is a mission of the
Holy Spirit but the spirit does no other work or “another body” than that
of Christ. Only one body the Church, or one body of Christ, no another
body of the Spirit. Thus, it is the Spirit of Christ. The Church is the
Spirit of Christ. The relationship of the Church and the Holy Spirit
is not a second compliment to their relationship with Christ.
 What happens through the Holy Spirit, happens through Christ. The
expression in Christ or in the Holy Spirit are interchangeable in the New
Testament.
 (4) In this sense, when the Latin Tradition relates the spirit to the
Church not by virtue directly of Pentecost, but by virtue of the fact that
Christ has instituted him (HS) as the Dispenser of grace, it is
highlighting undeniable fact: that the Church has its foundation its head in
Christ. It is through the Holy Spirit who makes the unity between Christ
and the Church. Christ unites her the Church to his body through to his
spirit. Who is like the soul her unity and vital principle. The vital principle
of the Church is no other than Christ.
 The Holy Spirit is the:
o Dispenser of Grace
o Who unites the Christ and the Church
 The vital principle of the Church is Christ.

1. Procession of the Son and the Spirit.

 Theology has always stressed the need to think of the trinitarian mystery from the
reciprocal relationship of the divine persons. The divine persons are one in the co
eternity of their existence. Perichorisis/Circumencessio. In relation to the Holy Spirit, this
consideration is important in order to avoid the risk of the Pneumatological
Subordinationism.
 Spiration – designates the loving activity between the Father and the Son which results in
the term of their love namely the Holy Spirit. The fruit of the love Father and the Son is the
Holy Spirit.
o The Father in generating the Son in love, breathes the Holy Spirit.
 With such presupposition we recall the ideas of the Son and the Spirit.
 The Father in generating the Son in love breathes out the Holy Spirit
o The origin of the Son and the HS from the Father
 The Father generates the Son by an act of intellect. The Father knowing himself perfectly
produced a perfect image of himself – Second Person – WORD.
 The Son for his part united with the Father in Spiration of the Spirit insofar as he is the
Son. He receives his whole being from the Father and are both one in the active spiration of
LOVE.
 The Holy Spirit proceeds by an act of the will of the Father and the Son. He is not an image
through generation from the Father. The HS is not a product by generation but by the Will,
the Love between the Father and the Son.
 Not Generated but he PROCEEDS – by an act of the will by the Father and the Son.
 The Father has no origin, the Son proceeds from the Father by an Intellectual Generation,
and the Holy Spirit proceeds from the Father and the Son as one principle because of
their intense mutual love. Father loves the Son, the Son loves the Father, their love
terminates in the Third Person of the Blessed Trinity. Holy Spirit refers the Love of God,
Spirit of truth, the power of God.
 Magisterium
o It is a defined dogma of the Catholic Church, that the HS proceeds from the Father
and the Son from a single principle through a single SPIRATION. Designates a
 loving activity between the Father and the Son which results in the term of their love
namely the Holy Spirit.
o We could find this in the:
 4th Lateran Council
 2nd Council of Lyons
 Council of Florence
 11th Council of Toledo
 The Holy Spirit generated in Athanasian creed.

 Finally, the Church teaches that the HS proceeds both from the Father and the Son an idea
expressed in the Creed by the famous Filioque.
o Filioque has something to do with procession
o Spiration has something to do with the loving activity of the Father and the Son
terminates in the Holy Spirit.
 The generation of the Son and the paternity of the Father cannot be separated
from the procession of the Spirit. It is through that the filiation and the
paternity are the relations that constitute the Son and the Father as distinct
persons but not the Spiration.

2. The Missions of the Son and the Spirit.

 St. Irenaeus the Son and the Spirit are two hands of the Father – Missiones Divinas
 The “missions” of the Son and of the Holy Spirit are given according to the interrelation of the
Intra-Trinitarian processions – they are the processions – according to the same
immanent Trinitarian Order.
 Therefore, the mission given to Holy Spirit is not accidental or convenient accompaniment of
the mission of the Son.
o They are the same mission.
o They share the same mission.
 In view of the mission of the Son, the event of the Incarnation is not a close event with the
single personal union of humanity in the eternal world.
o Even in the incarnation, it is a truly trinitarian event that supposes the so called
internal and inseparable dimension. The Son and the HS are inalienable. That the
sending of the Holy Spirit to humanity assumed by the Son.
 But the Hypostatic union according to the affirmation of faith would leave untouched in each
natural properties the condition of the assumed human nature. The eternal procession of the
Son and the Spirit are prolonged in the respective mission, the generation by which the Father
constitutes Jesus in time as his eternal son and mediator is inseparable from the spiration in
time of the Holy Spirit by the Father and the Son.
 The gift of the Spirit to humanity of Jesus will ultimately founded on a more radical trinitarian
reason than the supreme perfection appropriate to humanity united to the world. The Son and
the Spirit are truly the two hands of the Father and both act in the event in the Incarnation.
Differentiated of their mission but always one together with and in the other.

3. The Father consecrates and sends Jesus through the double mission of the work
of the Spirit

 (1) Starting point: Thesis – the Father consecrates and sends Jesus by constituting
him ontologically as Son and mediator through his union with the world.
 But also, the Father consecrates and sends Jesus by the gift of his spirit as “anointing” which
enables his humanity to leave and act by grace according to his ontological filial and
redemptive condition.
 (2) The hypostatic union constitutes Jesus as the only Begotten the natural son of the Father.
That filial condition of Jesus is in effect called grace of union, act ad extra of the three divine
persons wherein the end is no other than the assumption of the word or by the word of his
humanity. All these supposes an ontological consecration of the son to his mission.
o In short, Jesus is consecrated – sent by the Father as Son for the salvation of mankind
and by this union he makes of his humanity the living organ of Salvation.
 (3) Jesus is not only the Incarnate Son but also the anointed one, the Christ, who receives the
Spirit “in fullness”. Therefore, he claims a new principle of being and operation adequate to his
union with the word; it is the usual created grace with the virtue and gifts that accompanies
him a grace that is the fruit of his substantial presence of the Spirit given to his humanity.
o The sending mission of the Father has something to do with incarnation, not an event of
a single person but the very action of the Blessed Trinity itself. The sending of the Son
through incarnation wherein he assumes in his person a concrete humanity, which we
call the grace of union, the substantial holiness of the very person.
 (4) The Son is not only incarnated but also consecrated and send by the Father as Son and
mediator through his union with the Holy Spirit. Jesus was not only the incarnated word but
also anointed one – the Christ.

4. The Spirit in the Life of Jesus

 In Sacred Scripture, Jesus was born and grew up in the context of men and women.
(Mary, Joseph, Elizabeth, Zechariah), and moved by the Spirit.
 The power of the Spirit in the Jordan descends upon him in order to fulfill his mission.
o This power inaugurates his messianic ministry in the synagogue of Nazareth.
 The Spirit leads him into the dessert.
 Jesus baptizes, preaches, and cast out demons by the spirit he has received. He exalts in the
Holy Spirit as well. He even promised the sending of the Spirit. And, He offers Himself to the
Father in his paschal transit by virtue of the eternal spirit and sends the spirit to his disciples
at Pentecost.
o The spirit works in the very life of Jesus; from the moment he was born until the time he
promises the sending of the Holy Spirit and during the time of Pentecost.
 It is not a question of complementary events to the ontology of Jesus but of the dynamic
actualization of his consecration and mission by the Word (Jesus).
o Dynamic actualization of his consecration and mission by the Word. – in the very life of
Jesus Christ.
 There is a biography of Jesus Christ in which the Son and the Spirit act together, culminating
in the resurrection and Pentecost. The moment from which His Spirit will produce in us the
effects that he has produced in his humanity through participation in his grace (in this two
events): Baptism and Resurrection.
 Son and Spirit act together culminating in the resurrection and Pentecost. His Spirit will
produce in us the effects that he produces in his humanity through participation with his
grace.
 Two events: Baptism and Resurrection
A. Baptism
o In baptism – the text presents Jesus acting by the Spirit especially from the baptism
onwards.
o Jesus receives the Spirit in the Jordan to carry out in obedience to the
Father in his ministry that would lead to his death and resurrection.
 Baptism is the inaugural moment of the mission of the One (Son) whom the
Father has consecrated and sent into the world.
o We find the tradition of the anointing of Jesus referring to the descend of the Spirit in
the Jordan.
 The descend of the HS in the River Jordan is an act of anointing of Jesus.
 In the OT, anointing is through oil by the prophet but in the NT, it was no longer
the oil that is used for anointing and consecration but the spirit Himself who
anoints and consecrates the Messiah.
 The consecrating or anointing in the NT, it is the spirit himself who anoint and
consecrate the Messiah.
o The annointing of Jesus – which has been manifested in the descend of the Holy Spirit
during his baptism is a sign of redemptive messiahship.
 The Fathers of the Church directly link to the anointed in Baptism
 FATHER – (ANNOINTING/HS) - MESSIAH
o Some Fathers of the Church place the anointing in the very union of the divinity of
the Word with the humanity of the Word. According to the Fathers of the Church this
anointing has something to do with the union of the divinity of the word and the
humanity of the word. God and Man in the human flesh. Jesus as God and Man.
 Union – divinity of the Word and the humanity of the Word – God and Man.

o Others consider with the union of the Word as the consecration of Jesus but
added that he is in dwell in the womb of Mary.

 (1) St. Basil – Jesus was consecrated and sanctified by the Spirit from his very
moment of conception but he is anointed by the Spirit in baptism to be Messiah
and to be minister of Salvation and Holiness.

o Here we can see how the Fathers of the Church understand the very events
where we can see the Spirit in the Very life of Jesus Himself.

 (2) St. Irenaeus – he insists the idea: sanctified in the incarnation because He
did not personally require any other sanctification.
 Jesus receives the Spirit in the Jordan as anointing of his humanity (body).
 He was actually referring that anointing as anointing of the
humanity of the Lord, for the sake of men alone and to make
him as a source of holiness for others. To make him the example of
being anointed or being confirmed by the HS.
 It is not true that in Baptism, we do not find Jesus is not devoid of the
Spirit. In fact, the word of the Father declares “This is my beloved Son in
whom I am well pleased listen to him.” (Matthew 17:5; Luke 9:35) This is a
confirmation of a condition that qualifies Jesus in what he is in the very
 beginning. The baptism is the attestation granted in the part of John the
Baptizer, he himself is a privilege in baptizing the Lord. It is not anymore
baptism by the water but baptism by the spirit.
 (3) St. Thomas Aquinas – he sees the visible mission of the Spirit in baptism as
a sign hidden to others of the invisible mission already accomplished in fullness
since the incarnation. The messiahship of Jesus is declared in Baptism
because of the anointing where the Holy Spirit descended upon Him
but Jesus is destined for it from the very beginning.
 Therefore, Jesus was Christ-Messiah, filled with the Spirit from conception and
affirmed in his baptism.

“Christus autem spirituali baptismate non indigebat, quia principio

suae conceptionis gratia spiritus sancti repletus fuit, ut patet ex
dictis.”

November 14, 2022

 If the majority of the Fathers of the Church pointed out that the anointing happens in the
Jordan river, it does not mean that the Holy Spirit is absent during the conception of Jesus. In
fact, the Holy Spirit is present from the conception of Jesus.
o Jesus is conceived by the Holy Spirit. The Holy spirit was there from the moment of his
conception
 In Baptism there is called Messianic Redemptive condition of the Lord which is
manifested in such an evident way that they place the anointing here in baptism. During
conception the Holy Spirit was present and confirmed in the baptism of Jesus. But the
presence of the Spirit was not specified in the conception.
o This viewpoint came from the Church Fathers.

 “Messianic Redemptive” is the work of the Holy Spirit not directly at conception. But it
does not deny the reality of the presence of the Spirit during conception.
 It happens that this messianic redemptive condition of Jesus is evident in the baptism of Jesus.
 Jesus was baptized in the Jordan so that we might receive the abundance of anointing – the
abundance of grace according to St. Irenaeus. St. Irenaeus extended the sanctification and
anointing of Jesus to Man which man receives also the grace of the Holy Spirit.
o Jesus was anointed from his conception but in the Jordan, the original
anointing unfolds its full power.
 In the Jordan, God engenders to a new life the humanity of Jesus as head of the Church
 The Spirit actualizes in a real way in Jesus. The Spirit actualizes what is there in Jesus.
o The Spirit makes it clear who Jesus is. He enlightens who the messiah is.
 Therefore, the whole life of Jesus is the operative history of the Fullness of Messianic grace
with which the Spirit consecrated his humanity to carry out his ministry of
Convocation and donation
 o The anointing that happened in Jordan river means that the whole life of
Jesus is related to the Messianic Life, the mission of Jesus where the Holy
Spirit plays a very important role.

B. Resurrection
 With the Resurrection, the lord exalted in his glory gives the Holy Spirit to the Church.
 The Spirit energizes the redemptive life of Jesus in order to prepare his humanity for the great
gifts of Spirit at Pentecost.
 If baptism made Jesus appear as the Son sent, the Resurrection reveals his condition as the
Son of God in power whose humanity has been perfectly disposed for the communication of the
Spirit. The Exultation of Christ therefore includes the power to send the Spirit upon the
Church.
 It is the life of Jesus of being unfolding in his humanity that culminates in the resurrection.
 The life of Jesus reveals of being anointed and culminates in his resurrection.
 He (Jesus) lives in the spirit in the condition (will) of the Father until his death, exults in glory
and makes humanity life-giving spirit. It is the same incarnate son (forma servi), but now
begotten to the condition of the work of God (forma dei).
o The resurrection of Jesus is the new birth of his human nature without carnal
generation to be the second Adam and the source of the spirit that gives life.
o Christ makes his mystical body as sharer in the anointing with which he was anointed.
What this gift of the spirit means for the church as a communion and as
sacrament of salvation seen what the anointing does for us in Jesus – it
gives us grace. Jesus was anointed so that we might benefit the grace for
that anointing. (St. Irenaeus)

CHAPTER IV
GRACE AND HOLY SPIRIT
 There is intimate causal dependence between life-giving spirit and sanctifying grace and
the manifold-supernatural vitality that arises in man between uncreated spirit and created
human spirit.

 The relationship between Grace and the Holy Spirit seems obvious because the Holy
Spirit is the gift promised for the new covenant given by Christ for his Church so that he can act
in her and in every Christian.
o Grace and Holy Spirit – relationship – obvious – the HS is the promised-gift for the new
covenant given by Christ for his Church.
 So, the gift of the Holy Spirit is the effect of the paschal mystery and brings about salvation
by preparing a new humanity recapitulated in Jesus Christ.

 St. Basil said: “as for the plan of salvation of mankind carried out by the great God and our
savior Jesus Christ according to the goodness of God therefore who can deny that this plan is
fulfilled by the grace of the Holy Spirit.”
o The plan of Salvation of mankind carried out in the person of God and Son, the Holy
Spirit has participation and role in the salvation of man.
  The gift of the Holy Spirit is the effect of the paschal mystery – the passion, death and
resurrection of Jesus Christ.
o So, this was the purpose and destiny of the whole work of salvation accomplished in
Christ, so that the believers should receive the Holy Spirit.
 (!) The Holy Spirit according to a venerable expression is “uncreated grace”, the source of
all the gifts of grace and he is the gift itself that is received.
 In order to speak of grace and situate it for gathering the whole of the mystery of faith, we must
start from the theological framework of grace.
 When we study of grace, the framework is
o (1) Trinity,
o (2) Economy of Salvation,
o (3) Mission of the Holy Spirit.
 This is the theological framework in which the study of grace must be framed.

 For St. Paul, the gospel of grace is the proclamation of the whole mystery of salvation in
Christ, which brought about by an authentic renewal in Christ through the Holy Spirit. In
receiving the Holy Spirit, the passage between the old man (Old Adam) and new man (New
Adam), takes place.
o This theology of St. Paul is amply reflected in formidable patristic theology since St.
Irenaeus’s the Admirable exchange and the Recapitulation in Christ. The two
expressed the logic of the mystery of Incarnation and salvation through the paschal
mystery. The Son of man became man in order to open to man a way of reparation and
fullness for man through his renewal or recreation in Christ.
 The incarnation of Christ is a process done by the Holy Spirit. The Son
of man became incarnate to open the grace for man: to open a
reparation and fullness for man.

o This theology of Saint Paul is amply reflected in the formidable in patristic theology
since Saint Ireneaus of Lyons, who remarked the admirable exchange and recapitulation
in Christ. They expressed the logic of the mystery of incarnation and salvation through
the Paschal mystery.
o Theological framework: The Son of Man became incarnate in order to open in man a
way of reparation and fullness through his renewal and recreation in Christ – that
Paschal Mystery which brought filiation and dignity in man. Through this incarnation in
Christ, the salvation is a process done by the Holy Spirit.

 Uncreated grace – source of all the gifts of grace and at the same time, the grace itself.

I. Introduction
II. Reduction in the Catholic and Protestant Traditions
 Historical path of the study of grace with respect to the Holy Spirit.

A. “Psychological Reduction” of Grace in Augustine’s Theology

 This “Psychological Reduction” is not only made by St. Augustine himself but made
unconsciously by the Augustinian tradition when they summarize his writings: the work of St.
Augustine.
 Grace has a particular importance but also it has a distorted importance because this teaching
about grace is developed in the long “Pelagian controversy”.
 Pelagianism – speaks about the essential goodness of human nature and the freedom of the
human will.
 o Original sin did not take human nature.
o Human choice in salvation and denial of human sin.
o Pelagianism was decisively condemned at the 418 Council of Carthage and is still
regarded as heretical by the Roman Catholic Church and Eastern Orthodox Church.
 In the Anti – pelagian debate, Augustine delves into the reality of sin and the inner
help/interior help needed to get out to heal the deep wound of human freedom that
has to rectify with love and charity, the deep twist of selfishness.
 This is the center of Augustine’s doctrine of grace.
o Schematize by posterity
 The reduction of grace to the interior effect which we could call psychological the interior effect
will take place.
 Augustine saw that man has sin which imprisoned man that is why he needs an interior help
for his conversion.
 This inner help need is what we called “psychological” necessary for conversion.
 Grace therefore is something interior. “Interior help” but not the whole truth.
 Augustine thinks of grace in a trinitarian perspective or framework.
o In his book De Trinitate, “the apostle Paul says to each one of us grace is given according
to the measure of Christ’s gift and wishing to imply that Christ’s gift is the Holy Spirit.
For this reason, when he ascended on high, he led captivity captive and distributed gifts
to men. It is well-known that our Lord after he rose from the dead and ascended into
heaven sent the Holy Spirit by the gift which is the Holy Spirit a multitude of gifts have
been distributed in common. These gifts become proper to each one. It is not that
each one possesses all of them but that some received some and others received
others. Each one received the gift. It is the Holy Spirit.
o For Augustine, all has given the gifts from the Holy Spirit.
o (De Trinitate XV, 39,34)
 Augustine’s Theology of Grace –
o Original Sin –
o In order for us to saved or to get out from sin, we need internal help which is
“psychological”, necessary for conversion.
o For Augustine, Grace is an interior help for man to get out or to conquer the effect
of sin.
o But it is not just about grace per se but it is important that this grace is primarily a
trinitarian action.
o Jesus Christ has given all of us the gift. The gift of the Holy Spirit.
o Common denominator – all has received the gift. All received the Holy Spirit and
there is the grace.
 Each one has received the gift which is the Holy Spirit from whom all things come.
 Key Words:
o Sin and Grace
o Psychology -Trinitarian Framework

B. Soteriological Reduction of Grace of St. Anselm

 Soteriology – it is about a doctrine of salvation.
o It has something to do with salvation.
 The theme of grace in the Christian west underwent a new shift beginning with St.
Anselm.
 In seeking the necessary reasons to explain the incarnation to the pagans (cum Deus homo), St.
Anselm focus on the need for infinite satisfaction.
 In doing so, he opens an important avenue of reflection in the west. This reflection is inspired
in two things:
 Letter to the Hebrews -
 Symbols of Faith - Hebrews - “Propter nos homine et propter nostra
salutem.” Who for us men and for our salvation.

 In particular, the symbolic aspect of the Pashal mystery which is not only a satisfying
effect but also a sacramental one because it expresses and at the same time realizes the
renewal of every man in Jesus Christ.
 The central thesis of the soteriological reduction of St. Anselm is that we are liberated by merits
obtained by Jesus Christ: this economy of grace becomes an economy of merit.
o Christ earns merit by his death and the sacraments distribute and dispense merit to
Christians. These sacraments brought renewal in man through Christ.
 The effect of the paschal mystery as sanctifying effect and sacramental effect, distributed this to
man for his renewal in Christ.
o “Gratia supposit naturam” – grace builds on the nature of man.
 Man must respond to the grace that he has. He has the responsibility to take care
of the grace that has given to him.
 For Anselm, instead of speaking of the dispensation of the Holy Spirit, we speak of the
dispensation of Merit. The merit given by Christ to man.
 The main theme the Holy Spirit comes to occupy in the second place because it is occupied by
merit as in the first place.
 For this reason, western soteriology focuses more on the healing aspect of salvation
and grace (forgiveness) rather than on the elevating aspect.
o Elevating aspect – indwelling, divinization, and divine sonship.
 The main motive is to resolve Sin in contrast to the patristic and oriental thesis that also
emphasizes the fullness and end of creation of the world and man.
 This is what St. Irenaeus called the “Theology of Admirable Exchange”.
o This theology means that the son of God became man so that we, the sons of man could
become sons of God.
 Keywords:
o Paschal mystery – satisfaction and sacrament = merit

C. Luther’s Denial of Inner Change

 Luther continues the psychological approach of St. Augustine and the Soteriology of St.
Anselm.
 (1) Luther believes with St. Augustine in the depth of the wound of man but differs because
Luther does not believe in the efficacy of the restoration of free will.
 The persistent experience of concupiscence leads him to deny the reality of an
interior grace (St. Augustine), of a satisfaction (St. Anselm).
 For Luther, Justification is one thing, sanctification is another.
o Justification is forensic. It is a declaration of God. There is no inner change. This is
firm and distinctive principle of the Lutheran tradition strongly against Catholic
Theology.
o Theology of Justification of Martin Luther.
 (2) Luther follows St. Anselm and radicalizes it.
o Salvation is forgiveness granted thanks to the merits of Christ. The merits of Christ
brought us forgiveness.
o For Luther, God has seen man as just because he clothes us with the merits of Christ.
 o Luther insists that only Christ is Solus Christus, the mediator and his
merits are applied to us gratuitously. For Luther, not by our works nor any other
means. No meritorious works. This idea is contrary to the meritorious works, suffrages
and intercession of the saints. There is no means of salvation outside of Christ’s merit
according to Luther.
o It wants no other merit than that of Christ and admits no other mediation and there is
nothing other than forgiveness. Grace is simply forgiveness and promise for
future renewal in heaven but no real change in the present (Solo Gratia).
 For Luther, grace is the mercy of the God who forgives through the merits of Christ.
 This Lutheran conviction leads to a deepening of the divine mercy and gratitude to Christ who
saves us.
 (3) There are unmarked the Lutheran tradition of grace but the problem is the forgetting of the
inner salvation and diminishing of the inner presence of the Holy Spirit.
 The Lutheran tradition believes in some internal aspects of the Holy Spirit’s action,
“inspiration”, but tend to silence his sanctifying presence. Luther do not believe the works
that he brings about holiness and his effect of the communion of the Christ.
 For this reason, the study of grace in Scripture focuses as we have seen it in the Old Testament
theme of divine mercy rather than on the New Testament theme on the gift of the Holy Spirit.

D. The Isolation of Grace by chopping up the Summa of St. Thomas Aquinas.

 Grace - Separated from the Blessed Trinity or Gift of the Holy Spirit.
 The isolation of grace is the writings of St. Thomas. His manual tends to develop grace and the
distribution from the perspective of merit. In reference to the Holy Spirit either he did not
appear in the whole treatise that grace had the effect of the indwelling. But there is no
contradiction.
 There is a particular manual of St. Thomas in relation to grace and Holy Spirit which is
separated from the discussion of the Blessed Trinity.

2. Grace and the Holy Spirit in St. Thomas Aquinas

 It should be noted that St. Thomas, being a great theologian, was attentive to all the data of
theology, but often exceeds the limits of his method. In fact, he has a much richer vision than
St. Anselm on the end of Incarnation or on redemption.
 St. Thomas Aquinas considers that Christ’s death and resurrection produces our
salvation in (5) five modes:
o Merit
o Satisfaction
o Sacrifice
o Redemption
o Efficiency
 St. Anselm – modes of satisfaction, redemption and merit – Anselmian Approach
 But the modes of sacrifice and above all the efficiency leave room for the proper
mystical and sacramental aspect of St. Thomas.
 St. Thomas’ doctrine deals with many points although the most concentrated is that question
Questions 109 to 114 of his Summa.
 In short introductions, St. Thomas Explains the general schemes that justifies the orderly
follows which tries to explain grace.
 Prima Secundae – after he studied how human action is and the principle that converge in
it, we must deal the external influences that affects the human act. Man – human
action and passion.
 (1) the devil who moves by tempting
 (2) God who moves externally with the law
  (3) Grace
o Grace is treated in St. Augustine’s perspective as interior help and after that according to
St. Thomas there is the “New Law”.
 After the internal help there is the New Law.
o The New Law consists in the grace itself of the Holy Spirit which is given to
Christ’s faithful as St. Augustine says in his book “De Spiritu et Littera” – concerning
the Holy Spirit as the New Law – “just as the Law of deeds was written on the tablet of
stones so the law of faith is written in the hearts of the faithful and what the laws that
God has written in the hearts if not the presence of the Holy Spirit.”
 Augustine – (Grace) - Interior help
 Thomas – (Grace) - New Law given by Christ to faithful.
 New Law – is the presence of the Holy Spirit which is given to Christ’s
faithful.
 New Law – St. Thomas Aquinas – presence of the Holy Spirit.

 The first article of Q. 110 of Prima Secundae of St. Thomas Aquinas – it is entitled
the grace of God puts something in the soul and it is the approach from the theology of God’s
love. In other words, this first article of Q. 110, grace therefore turns out to be a gift of
“Divine Love” and a bond that unites with it. This inevitably suggest each relationship
with the covenant and with the foundation of the new covenant which is the Holy Spirit. The
Covenant is bind together by the Holy Spirit. New Covenant – God became man to save us and
to become children of God through the Holy Spirit – St. Irenaeus’ Theology of Admirable
Exchange.
 Grace as the foundation of the New Covenant – faith tells us that in the
New Covenant the Holy Spirit is sent (Missus) to dwell in each baptized person
prolonging the sending of Pentecost.
 The Holy Spirit is not corporeal (incorporeal). He does not physically
move from one place to another. For this reason, when speaking of
mission of the Holy Spirit, one should not imagine a transfer but
rather he begins to be in a new way of life in man.
 For St. Thomas, this dwelling of the Holy Spirit calls it “Sanctifying
Grace”.
o This new effect is precisely sanctifying grace.
 Sanctifying grace is a real effect correlative to the presence of
the Holy Spirit.
 This correlation between Holy Spirit and grace is the
framework that allows us to understand what grace is and its
relationship with the work of the Holy Trinity and particularly
with the indwelling of the HS in man.
 Grace itself cannot be separated from the Holy Spirit. They are the
framework of the work of the Holy Trinity.
 St. Thomas insists on this relationship also in other relationships,
principle of habitual grace which is given with charity is the Holy Spirit.
Habitual grace is trying to maintain the grace of God. Habitual Grace is
also the work of the Holy Spirit.
 The Holy Spirit is given to us according to the gift of grace but the gift of
grace itself is given by the Holy Spirit.
 Karl Rahner
 o German and Jesuit priest theologian together with Henri de Lubac, Joseph Ratzinger
and Hans Urs Von Balthasar is one of the most influential Catholic Theologians in the
20th Century.
o He intervenes in the question of the relationship between uncreated grace and created
grace as a starting point of the indwelling of God in man.
o In principle, it allowed to become more aware the presence of the Holy Spirit and
consequently to bring the theme of grace closer to the Holy Spirit.
o Questions arise from a concern that ends up being a key and gives… How can all men be
order to the supernatural end or to the contemplation of God or to the participation of
the divine nature. Rahner concludes that there must be an intrinsic ordination or
predisposition which is the bases that allows man to receive and understand revelation.
Throughout his work, this supernatural existential that makes a man hearer of the
word is increasingly identified with grace. This supernatural existential is grace which is
the bases on the position of the so called “anonymous Christian”. This is a controversial
notion concerning the fate of the unlearned people who never heard the gospel that they
might be saved through Christ. For Rahner, the action of the Holy Spirit in
salvation history and grace as historical gifts are sublimated and abstracted
in the transcendental approach. They become illustrations of something that
happens in any way in the interior in man. Man therefore in the experience of his
transcendence, experience the offer of grace although not necessarily in a reflex manner
in so far as grace and so the explicit revelation of the word in Christ is not something
that comes to us as something entirely foreign and from outside but it is only the
explanation of what we have mean by grace.
o Conclusion:


The Holy Spirit the Protagonist of Charisms

I. The Fundamental Acquisitions of the Theology of Charisms
 The Vatican sowed in the Church the task on the systematic reflection on the action of the
Holy Spirit itself.
 Lumen Gentium #12 – recalled that the Holy Spirit sanctifies and directs the people
through the sacraments and ministries and enriches it with the virtues.
 1 Cor 12:11 – the Holy Spirit distribute his gifts to each one as he wills. Distributes among
the faithful of every condition even special graces.
 1 Cor 12:7 – to which is given the manifestation of the Holy Spirit for the common good.
 Protagonist of charisms – to show significant acquisitions of the Holy Spirit as corresponds
to his protagonism in the gift of these graces.
 5 important ideas:
1. To understand that there is in the Church unity of mission and diversity of tasks.
 This is an expression of apostolicam actuositatem #2. When we say tasks, we
should not understand compartmentalized functions, but different ways of
exercising the one mission.
 All Christians make the Church in view of the communion of faith and
sacraments which is a communion of Truth, Charity and life (LG 9).
 With regard to in unity diversity there are two things or aspects:
 We must insist that the Holy Spirit always acts at the service of Christ
because it is Christ who recapitulate the Universe.
 The Holy Spirit is continually at work in the Church not only through
Charisms but rather he stirs up faith as a response to the word of God.
He acts in the celebration of the Sacraments especially in the Eucharist
 and from there the vivification of the faithful by many ways in view of
unity and mission of the Church
2. To outlined the notion of Charism
3. To progressively value of ordinary Charisms
4. To grasp the existence of Charisms is essential in the Church.
5. To “remember” to whom the discernment of Charism belongs.

II. The Role of Charisms in the Structure of the Church

III. Institutional Charisms and Particular Charisms

The 16 Documents of the Second Vatican Council

Author: Second Vatican Council
The Latin texts are the normative texts of the Council, published in the Acta
Apostolicae Sedis, in which the official acts of the Holy See are published.
Listed in the order in which they were promulgated:
1. Sacrosanctum concilium, Constitution on the Sacred Liturgy.
Approved 2,147 to 4 and promulgated by Pope Paul VI on 4 December 1963. The Dogmatic
Constitution on the Sacred Liturgy called for renewal of the liturgy of the Mass and the other
sacramental rites and established theological principles for that renewal. Its influences were
the liturgical movement of the previous 150 years, the study of ancient patristic and
sacramental texts, and the encyclical of Pope Pius XII, Mediator Dei (1947) on the liturgy. It
was preceded by the revival of Gregorian Chant in the 1800s by the Abbey of Solemnes, the
renewal of the Liturgy of the Hours by Pope St. Pius X, and of the liturgies of Holy Week by
Pope Pius XII.
2. Inter Mirifica, Decree on the Means of Social Communication, 1963.
Decreed by the Council and promulgated on December 4, 1963 by Pope Paul VI.
3. Lumen Gentium, Dogmatic Constitution on the Church.
Approved 2,151 to 5 and promulgated by Pope Paul VI on 21 November 1964.
4. Orientalium Ecclesiarum, Decree on the Catholic Churches of the Eastern Rite.
Approved 2,110 to 39 and promulgated by Pope Paul VI on 21 November 1964.
 5. Unitatis Redintegratio, Decree on Ecumenism.
Approved 2,137 to 11 and promulgated by Pope Paul VI on 21 November 1964.
6. Christus Dominus, Decree concerning the Pastoral Office of Bishops in the
Church.
Approved 2,319 to 2 and promulgated by Pope Paul VI on 28 October 1965.
7. PerfectaeCaritatis, Decree On Renewal of Religious Life.
Approved 2,321 to 4 and promulgated by Pope Paul VI on 28 October 1965.
8. OptatamTotius, Decree On Priestly Training.
Approved 2,318 to 3 and promulgated by Pope Paul VI on 28 October 1965.
9. Gravissimum Educationis, Declaration on Christian Education.
Approved 2,290 to 35 and promulgated by Pope Paul VI on 28 October 1965.
10. Nostra Aetate, Declaration on the Relation of the Church to Non-Christian
Religions.
Approved 2,221 to 88 and promulgated by Pope Paul VI on 28 October 1965.
11. Dei Verbum, Dogmatic Constitution on Divine Revelation.
Approved 2,344 to 6 and promulgated by Pope Paul VI on 18 November 1965.
12. Apostolicam Actuositatem, Decree on the Apostolate of the Laity.
Approved 2,340 to 2 and promulgated by Pope Paul VI on 18 November 1965.
13. Dignitatis Humanae, Declaration on Religious Freedom.
Approved 2,308 to 70 and promulgated by Pope Paul VI on 7 December 1965.
14. Ad Gentes, Decree on the Mission Activity of the Church.
Approved 2,394 to 5 and promulgated by Pope Paul VI on 7 December 1965.
15. Presbyterorum Ordinis, Decree on the Ministry and Life of Priests.
Approved 2,390 to 4 and promulgated by Pope Paul VI on 7 December 1965.
16. Gaudium et Spes, Pastoral Constitution on the Church in the Modern World.
Approved 2,307 to 75 and promulgated by Pope Paul VI on 7 December 1965.

I. CONSTITUTIONS
1. Sacrosanctum Concilium
2. Lumen Gentium
3. Dei Verbum
4. Gaudium et Spes
II. DECLARATIONS
1. Gravissimum Educationis
2. Nostra Aetate
3. Dignitatis Humanae
III. DECREES
1. Inter Mirifica
2. Unitatis Redintegratio
3. Orientalium Ecclesiarum
4. Optatam Totius
5. Perfectae Caritatis
6. Christus Dominus
7. Apostolicam Actuositatem
8. Ad Gentes
9. Presbyterorum Ordinis