The Holy Spirit (The Creed)

"I believe in the Holy Spirit, the Lord, the giver of life,

who proceeds from the Father and the Son,

who with the Father is adored and glorified,

who has spoken through the prophets."

After ascending into heaven, Christ did not leave us alone in this world of troubles. He did not allow us to remain bereft of His love. Before He returned to His Father, Jesus told His disciples "you shall be baptized with the Holy Ghost, not many days hence" (Acts 1:5), "I will not leave you orphans: I will come to you" (John 14:18). In the hope of this promise, the disciples remained in Jerusalem, despite the persecution that they thus risked. And their hope was not in vain.

"And when the days of the Pentecost were accomplished, they were all together in one place: And suddenly there came a sound from heaven, as of a mighty wind coming.... And there appeared to them parted tongues as if of fire.... And they were all filled with the Holy Ghost" (Acts 2:1-3).

It is impossible to speak of the Church without mentioning the Holy Spirit. That is because, through Pentecost, the Church has been imbued with the Spirit. The Holy Spirit is the hardest Person of the Trinity to comprehend. We are familiar with the idea of a father and a son, but an incorporeal spirit? This is a hard teaching indeed. 

We must remember a few essential aspects of the Holy Spirit, in order to better understand this teaching of the Church. First, the Holy Spirit is distinct from but one with the Father and the Son. Secondly, the Spirit is the Author of Scripture: "who has spoken through the prophets." And finally, the Holy Spirit is "the giver of life."

The Holy Spirit is "distinct but inseparable" (CCC 689) from the Father and the Son. This is key to our understanding of the Spirit. The best way that I have ever heard this concept explained is that the Holy Spirit is the fruit of the love between the Father and the Son. Thus, though the Holy Spirit is unquestionably unique in the Trinity, he cannot be imagined outside of it.

Next, the Holy Spirit is the Author of the Word. The Catechism tells us that one of the places in which we know the Spirit is "in the Scriptures he inspired" (CCC 688). The Holy Spirit gave us the Word through the prophets. Isaiah wrote "the Spirit of the Lord God is upon me" (Isaiah 61:1). Even the early Church acknowledged this truth. Paul said to the Jews of Rome: "well did the Holy Spirit speak to our fathers by Isaiah the prophet" (Acts 28:25). Sacred Scripture is not the outdated work of  a few backward Jews and Christians. It is the LIVING work of God. It is not something merely to be studied, but listened to and lived. The Holy Spirit speaks to us through the Word.

And finally, the Holy Spirit is "the giver of life." He is active in our hearts. Once they received the Holy Spirit, the disciples immediately began speaking in tongues. They were granted the courage necessary to stand before the throng of Jerusalem and preach the Word, though it might have meant (and eventually did for all but John) their own deaths. I do not believe they could have spoken otherwise, for the Holy Spirit is "the spirit of truth" (John 14:17). They could not help but speak the Truth when filled with the "spirit of truth." We know of the fruits of the Holy Spirit, the boons we receive through grace. These fruits prepare us to live and spread the Word.

This discussion of the Holy Spirit would be remiss if I did not also write about the Sacrament of Confirmation. The Holy Spirit is of course involved in every Sacrament, but is featured especially prominent in the last Sacrament of Initiation. Confirmation has its origins in Pentecost when the Church first received the Holy Spirit. We see this Sacrament in action later in the book of Acts when after being baptized, the people of Samaria called upon Peter and John who came and "laid their hands upon them: and they received the Holy Ghost" (Acts 8:17). And indeed, another name for this Sacrament is the laying on of hands.

In the Early Church, the three Sacraments of Initiation were all celebrated simultaneously, a practice that continues in the Eastern Church. Baptism was separated during the reign of Constantine when he made Christianity the religion of Rome. Confirmation was likewise celebrated apart from the Eucharist beginning in the Middle Ages. And I think that during this time, we really solidified our understanding of the Sacrament.

The concepts of knighthood became intertwined with Confirmation. Confirmation was not influenced by the historical phenomenon of knighthood. Rather, chivalry was an expression of the values of Confirmation. Sometimes this expression was more worldly than spiritual. But we find the perfect expression of this in St. Bernard of Clairvaux. He wrote "In Praise of the New Knighthood" for Hugh de Paynes, the founding Grand Master of the Knights Templar. Now, the historical reality of the Templar Order has been distorted by popular culture. They were not a secret society or anti-Christian cult. In truth, they were a group of warrior monks sanctioned by the Pope and committed to defending Christian pilgrims in the Holy Land, a place that was equally if not more violent and hostile to Christians than the modern Middle East. They were the embodiment of Christian knighthood and thus St. Bernard's "Praise" is key to this discussion of Confirmation. These knights are disciplined and focused. They are fierce in battle, but "there is no distinction of persons among them." He extorted them to "go forth confidently then, you knights, and repel the foes of the Cross of Christ with a stalwart heart."

Of course Confirmation should not be seen as a preparation for a physical warfare, as was necessary in the times of the Templars. Today, we fight against "foes of the Cross" who instead of steel carry blogs and Twitter validations, signs and a false sense of advocacy. And this sense of Confirmation preparing us for spiritual warfare can be found throughout Tradition. Pope Melchiades, pontiff during the reign of Constantine, wrote that "in Baptism, man is enlisted into the service, in Confirmation, he is equipped for battle." The Roman Catechism, product of the Council of Trent during the Catholic Reformation, calls those who receive the Sacrament of Confirmation "a valiant combatant."

Confirmation is rightly a Sacrament of Initiation, for it girds Christians with abundant grace and prepares them for living in the world. In the book of Revelation, we read about the "mark" of the beast which identifies his slaves in sin. Confirmation is the counter to that sign. Pope Pius X wrote that "Confirmation is a sacrament which gives us the Holy Ghost, imprints on our souls the mark of a soldier of Christ, and makes us perfect Christians," perfect of course, not in immunity from sin, but rather in fulfillment of grace.

The mark of Confirmation is divisive. The bishop marks the heads of the Confirmandi with chrism as a proud standard for them to wear as they venture out into the battlefield of life. It is a sign of our soldier-hood for Christ. In Confirmation, we are strengthened by the Holy Spirit. We receive the graces and gifts of the Spirit. The Spirit is thus our Paraclete, our Advocate, "the giver of life."

If you want to learn more about the Holy Spirit and the Sacrament of Confirmation, go here and watch this excellent podcast by Rise Up Jerusalem on how Protestant baptism relates to the Sacrament of Confirmation. The host of Rise Up Jerusalem, happens to be, not just my cousin, but a close friend and an excellent voice of young Catholicism. Check out the rest of his videos to be inspired by his ministry and passion for Christ.

I leave you with these words from the advocate of Christian knighthood. Truly we have cause for joy for we are visited with the graces of the Holy Spirit, our comfort.

"Rejoice Jerusalem, and recognize now the time in which you are visited! Be glad and give praise together, wastes of Jerusalem, for the Lord has comforted his people." - St. Bernard of Clairvaux

DEUS VOLT!