HOLY SPIRIT
CHAPTER I
INTRODUCTION
In the first chapter I try to present the
development of the understanding of the Holy Spirit in the New Testament. Hence an attempt is made to illustrate the
synoptic presentation of the Spirit and then I move on to John, Acts and Paul. This will help us realize how the identity of
the Spirit emerges in the New Testament.
Holy Spirit in the New Testament.
I. Holy Spirit in the Synoptics
From the Gospels
we see the life of Jesus on this earth was completely under the guidance of the
Spirit. From the conception to his resurrection, the power of the Holy Spirit
was at work in Jesus[1][1].
But only a few references are found in the synoptics on Holy Spirit,
specially when compared to those in John and Paul. Among them Luke gives more
emphasis to the Spirit, and shows that the Spirit as the power by which Jesus
fulfilled his ministry. He presents Jesus as one who is full of the Spirit (Lk
4: 1); one who is indeed himself Lord of the Spirit, able himself to bestow
Spirit, as was to happen on the day of Pentecost[2][2].
Luke and Matthew
present, that Jesus was virginally conceived by the action of the Holy Spirit.
(Mt 1- 18: 20, Lk 1: 35), where as Mark begins with the baptism of Jesus where
the Spirit possessed Jesus (Mk 1:
10-11). “All most all the persons
mentioned in Lk 1-2 are said to be moved by or filled with the Holy Spirit;
John the Baptist from his mother’s womb (1: 18) his parents Zachariah (1:67)
and Elizabeth (1:41), as well as Simeon (2:25-27) and Anna (2:36). This Holy
Spirit is the gift of prophesy, each time involving a divine-revelation[3][3]. Gospels very clearly mention that Jesus
was empowered by the Holy Spirit for his public ministry at he time of his
baptism where his identity was revealed as son and servant of God (Mk 1:1; Mt
3-11-12 cf ; Lk 3: 16-17).
After the
baptism Jesus is seen to be retiring to desert under the initiative of the Holy
Spirit (Mk 1:12, Mt 4:1, Lk 1-2). Later
Jesus returned in the power of the Spirit into Galilee to begin his mission (Lk
4: 14)[4][4]. Only the Gospel of Luke very clearly
states what is Jesus’ public ministry or mission (Lk 4: 18-19). Wilfrid
Harrington clearly states that “Jesus is consecrated for his mission by an
anointing, not with oil like kings and high priests of Israel, but with the
Spirit. And the Spirit anointing stamps his mission as distinctive.”[5][5]
While for
Matthew, the power of the Spirit is revealed itself mainly in the miracles (Mt
12: 28), Luke brings the presence and power of the Spirit in the words and
deeds performed by Jesus. Mark also
follows the same view. Jesus taught with authority (Mk 1: 22), Jesus has
authority to drive out demons (Mk 3:5). The power of the Lord was present to
heal (Lk 5: 17), Jesus rejoiced in the Spirit
(Lk 10: 2) etc. We also see Jesus himself speaking about the Holy Spirit.
(Lk 11: 20; Mt 12: 28, Mt 7-11, Mk 3-28-50). For Jesus “blasphemy against Holy
Spirit is something unforgivable (Mt 12: 31-32). As Jesus experienced the power
of Holy Spirit, the disciples are also assured of his presence in the deeds and
words. “For it is not you who speak, but the Holy Spirit (Mk 3-11) “For I will
give you mouth and wisdom (Lk 21: 15”, “ For it is not you who speak, but the
Spirit of your Father is speaking through you” (Mt 10-20). “ For the Holy Spirit will teach you at that
very moment what you ought to say” (Lk
12)
Thus the
significance of the dynamic activities of the Spirit are seen not only at the
beginning of a new venture of Jesus but all thorough his ministry[6][6]. J. Newner says “The synoptics reserve
the full display of the manifestation of the Spirit of the glorious Christ[7][7].
2. According to St. John.
John, the author
of fourth Gospel presents the bestowed of the Holy Spirit as the gift of the
glorified Lord. For him Holy Spirit is to reveal the mind of Christ, to bring
out the implication of the person and message of Jesus. John shows Spirit as
the one who leads the believers to the deeper life of faith and one who
continues the mission of Jesus. Wilfrid Harrington says, “The role of Spirit is
to take the place of Jesus, to carry on his work and to constitute his presence
in world.”[8][8] In the first part of the Gospel he takes
an effort to show that Jesus as the one who bears, gives and shower of the
Spirit, where as the second part lays emphasis on the activities of the Spirit
as a distinct person in the life of the believers. Some of those aspects are
dealt here.
2.1 Birth from the Spirit: Beginning of Faith
In his dialogue
with Nicodemus Jesus speaks of the Spirit “Truly, truly I say to you, unless
one is born from above he cannot see the kingdom of God” (Jn 3:8, b,8). Here Spirit is active in the
whole of the process that leads a person to faith. He enables people to confess
faith and to live by it. Father Mathew
Vellanickal in his article Christ, Spirit and the Church in the Fourth
Gospel, states “This source from above is specified later as the Spirit and
therefore the birth is called the birth from the Spirit (Jn 3: 5) ……Thus the
action of begetting by the Spirit consists in the action of bringing man to the
life of faith.”[9][9]
When the Holy Spirit comes to the heart and mind of a person, he/ she
becomes anew and becomes the child of God. We are not able to see wind but we
can experience the presence of it; same way the Spirit of God makes his
presence and activity felt in the human being in a mysterious way. We may
perceive these activities by the eyes of faith.[10][10]
2.2 Spirit: the Living Water
In his
conversation with the Samaritan woman Jesus said to her “If you knew the gift
of God, and who it is that is saying to you, ‘give me a drink’, you would have
asked him, and he would have given you living water” (Jn 4: 10). Jesus reveals
the nature of this living water when he says, “Everyone who drinks of this
water will be thirsty again, but those who drink of the water that I will give
them will never be thirsty. The water that I will give will become in them a
spring of water gushing up to eternal life” (Jn 4-13:14). The future gift of
living water is presented as interior reality. The gift is very intimately
related to the giver. It has an enormous on the one who receives it. This
impact is seen in Jesus’ words “Let anyone who is thirsty come to me, and let
the one who believes in me drink. As the scripture has said, ‘out of the
believers heart shall flow rivers of living water” (Jn 7: 37-38). According to
John the “living water” signifies the Holy Spirit, whom the glorified Jesus
would give to his disciples: “Now he
said this about the Spirit, which believers in him were to receive; for as yet
there was no Spirit, because Jesus was not yet glorified.” (Jn 7: 39) So the
Holy Spirit is the gift of gift, because Christ is God’s gift to the humankind,
where as Spirit is the gift glorified Lord to the believers. It is only when the Holy Spirit interiorize
the word that believers come to the experience of drinking the living water and
can attain salvation.[11][11]
2.3 Spirit: The Paraclete
The word
‘Paraclete’ has been used by John primarily to Christ later ‘other Paraclete’
is attributed to the Holy Spirit. The name ‘Paraclete’ express the personal
character and functions of he Holy Spirit. According to John, in a true sense
the ‘Paraclete’ is the presence of the absent Jesus.[12][12] Spirit remains as the continuation of
the revelation of Jesus to the disciples. However, Paraclete will not add
anything new to Christ’s revelation, but only explains what Jesus has said. The
work of the ‘paraclete’ is very similar tot hat of Jesus Christ, yet it is not
identified. Jesus constitutes the objective order of our salvation, whereas the
Spirit fulfills it in the subjective sphere of the fulfilled; in the depth of
our heart. It is through the Spirit we are sons/ daughters of the Father, and
configured with Jesus Christ.[13][13]
2.4 The Mission of the Holy Spirit
The mission or
the function of the Holy Spirit is to continue the mission of Jesus; but it is
not the same. The personal actions or functions of the Spirit are ‘to remain’
(Jn 14:17), to hear and to speak (Jn 16: 13), to proclaim (Jn 16:13); to
receive, to convince, to glorify, to bear witness. The Spirit teaches understanding; he is the
lasting and universal presence of God, the ‘remaining for ever’ of God with us,
he gives sonship and daughtership, and divine life.[14][14] Michael Ramsay says, “Besides, the
action of the Spirit are parallel to those of the Son who certainly is a
person. The Son is sent 14:16 and the Spirit 15: 16; 16: 17; the Son is given
6: 32 and the Spirit 14: 16; the Son gives witness 3: 11: 5: 5, 31, 8: 14 and
the Spirit 15: 26; the Son glorifies the Father 17:4, and the Spirit 16: 17;
the Son hears 3: 32; 5: 30 and the Spirit 16: 13 etc. Though they are parallel,
one does not replace the other.
Thus compared to
the synoptic gospels John has given much importance to the person of the Holy
Spirit. According to him Spirit does not only power but also as the divine
person-who continues the mission of Jesus in the world and in the believers. He
also emphasis the interior character of the action of the Holy Spirit in the
life of the believers.
3 Holy Spirit in the Acts
3.1 The Pentecostal Outpouring of the Spirit
If St. John in
his Gospel speaking of the personal gift of the Holy Spirit, Luke in Acts
stresses the community reception of the Holy Spirit. Pentecost is the birthday
of the Church (2: 38, 41,42, 43-49). It was the fulfillment of the messianic
promise of the new world on which the Spirit is powered out. It was the
fulfillment of the prophesy of Joel 2: 28 “in last days I will pour out my
Spirit upon all flesh. (Acts 2: 17-18, Joel 2: 28).[15][15]
Pentecost also was the fulfillment of the promise of Jesus to disciples
to wait in Jerusalem for the ‘gift of the father’, which was the baptism in the
Spirit. Disciples were entrusted a mission a vast programme that was ‘you shall
be my witness in Jerusalem and in all Judea and Samaria and to the ends of the
earth (Acts 1: 8). It is the Spirit who enabled the followers to carry out this
mission of witnessing to him. The result of this out pouring of the Spirit is
seen in all through the book of Acts.[16][16] When disciples were arrested and charged
Spirit guided them; for instance Peter “filled with Spirit, boldly addresses
the Sanhedrin” (4 –8:12). Thus disciples discovered that the experience of
Pentecost was not once and for all event.[17][17]
This is clear from the following verses, “As the brothers gathered to
celebrate the release of Peter and John the place in which they were gathered
together was shaken, and they were filled with the Holy Spirit and spoke the
word of God with boldness” (4: 31).
After the
initial and fundamental event (2: 14) there was also an outpouring of the
Spirit upon the different communities, Spirit was gifted to the Samaritan
community (4: 31), Gentile Community (10: 44-47), and the gift given to the
Ephesian Community at the hand of Paul (19: 2-7). “The Spirit also raised up
and empowered key figures in the early community as witnesses, namely the seven
“deacons” (6: 3), Stephen (6: 5, 7: 55), Philip (8:29,39); Barnabas (11: 24)
and Saul (9: 17, 13: 9), as well as prophets (11: 27-28; 21: 9-10).”[18][18]
The Pentecostal
experience has brought radical changes in the life of the disciples. “The first contrast was that these timid men
were changed into men of courage: They
were not afraid to confront the highest leaders of the Jewish people and boldly
proclaim that Jesus was the messiah…”[19][19] The second contrast was, inspite of
their good will they had been so slow to grasp what Jesus had been teaching
them because of their preconceived idea about a political kingdom and messiah.
So Jesus had to reproach them with the words, “Have I been with you so long a
time and you do not yet understand” (Jn
14: 9). But at the time of Pentecost “All of a sudden they have got an inspired
understanding of the mystery of God’s redeeming love as manifested in Jesus.
They perceived it now with the utmost clarity, and present to the people with
such conviction that people are converted in thousands.”[20][20] The third contrast was these apostles,
who were frightened and confused, wanted to go back to their old way of life.
But at the time of Pentecost they were possessed of a new energy, power and a
new confidence. They became leaders, spoke in strange tongues and healed the
sick. They find themselves being driven by a consuming zeal. The disciples who
had never left their country before, began to cross the seas and travel to
distant lands-Peter went to Rome, Paul to Asia Minor, Greece, Rome and Spain.
Thomas reached India. They went for one and the only purpose that is to give
witness to Jesus and preach the good news. “This marvelous change is simply
because of the presence and power of the Holy Spirit. He came and
revolutionised their lives.[21][21]
3.2 The Soteriological Spirit
Through
different events and experiences Apostles realized that the gift of God, the
Holy Spirit is given to all those who repent and receive the baptism of
forgiveness of sins. This ‘gift of God’ is the divine bestowal of saving,
life-giving grace on individual. It is clear from the Cornelius episode (Acts
10: 43-48, 11: 14-18; 15: 7-9). The episode focuses on the significance of the
reception of the Holy Spirit. “In the context of Acts 10 the clear implication
that Gentiles, who had previously been counted unacceptable to God (10: 14-16,
28-29, 34-35), had through the gift of the Spirit been shown to be accepted by
God.[22][22] Thus this was a revolutionary turn of
the Church in her mission journey. Because here Church begin to understand and
the salvation which Christ brought through his death was not only for
Christians but it embraces all open for all.
Also this was a new turn for Apostles in their understanding of the
salvation of God.
3.3 The Holy Spirit and the Jerusalem Council (Acts 15)
It was not easy
for many members of the Church to accept the movement of the Church to the
Gentiles. Their disagreement and displeasure are seen in the internal life of
the Church. There were conflicts and
opposition. Specially the Gentile mission of Paul and Barnabas raised serious
conflicts in the Church. The matter of
the conflict concerned the term on which Gentles could be admitted into the
Church. The whole future growth of the Church was at stake. But even in this conflict the apostles were
open to be guided by the Spirit; and able to listen to one another. Peter intervened and declared that any human
being, whether Jew or Gentile, would be saved only through the grace of he Lord
Jesus and not through any human achievement (15: 11). This was revealed through
the outpouring of the Spirit on the family of Cornelius (15; 7-9). Then Paul
and Barnabas reported their fruitful work among the gentiles. Under the
guidance of the Holy Spirit Jerusalem Council came to an unanimous
decision. They had been totally
submissive to the Spirit in a matter so vitally important for the church. “The
one who moved the Jerusalem Council to this epoch-masking decision was the Holy
Spirit, who had initiated the Gentile mission of Paul and Barnabas through the
church of Antioch (13: 1-3), and who had been directing the missionary
expansion at every step…. The Spirit brought home to the assembly that man is
saved not by the works of the law, but by the grace of God alone; and that the
Judaizing position would lead to a split in church, resulting in a Church for
the Jews and another for the Gentiles, this would betray Jesus’ vision of unity
for his Church”.[23][23] But it is the lasting credit of he
Jerusalem assembly that they were fully attentive to the guidance of he Holy
Spirit. Thus we see through the book of the Acts of the Apostles how disciples
were in one heart and soul in facing the persecutions and building up the
community in the Spirit. It is shown in the following words. “It is in and
through the Holy Spirit sent ‘from above’ that he Lord Jesus Christ exercises
His reign over the universe, directs His earthly community, effects its
building up and growth, strengthens it in persecution, and leads it through the
ages to the perfect kingdom of the future”.[24][24]
4. Paul’s Understanding of the Spirit
Pauline writings
contain the most comprehensive, expressive testimony and more integral teaching
on the Spirit than any other literature of his time. So, of he New Testament
writers Paul deserves the title “theologian of he Spirit”.[25][25] It is impossible to define exactly what
Spirit meant to Paul. In several; places he does not clearly distinguish the
Spirit from Jesus. The terms like “Spirit of God” “the Spirit of Christy”
“Christ” and the Spirit of him who raised Jesus from the dead” (Rom 8: 9-11)
are used interchangeably in his discription of he indwelling of God in the
Christian experience. For him Spirit is not merely mysterious force but is
ultimately a divine power which makes people believers and let them live as
such.[26][26] Fr. Neuner in his book “The Holy
Trinity” states of Paul’s understanding of Spirit this way, “For St. Paul the
Spirit is the eschatological gift of the Father, the revelation of the Risen
Lord in the community of the faithful.
The Spirit is the guardian of the final fulfillment (Rom 8: 23), and he
guides the church. Yet the new perspective of the inner renewal of the faithful
through the Spirit”.[27][27]
4.1 Spirit and New Life
The emphasis of
St. Paul is more on the New Life than on the charisma. He considers Spirit as
the principle of New Life. The signs of the new life is a new morality (Rom 8:
6-11; 1 Cor 6: 9 ff; 15: 9 ff’ Gal 1: 13-16, 15: 9-23; Eph 1:17).[28][28] How one can achieve new life or one can
become a new creation is expressed in the following word of Mathew Thekkekara.
“Those who receive the Holy Spirit by faith in Jesus Christ will undergo a
total transformation in their being, an Exodus of the new people of God, a new
creation, divine sonship and temple of God.
For Paul Spirit is the interior law (Rom 8: 2) written in their hearts
(2 Cor 3: 3-6). [29][29]This New life ‘in Christ’ which is caused
by Spirit stands in contrast to the law which is the old dispensation. This New
life or New Covenant is not a legal relationship embodied in a written code but
it is a relationship to God considering in and depending up on the indwelling
of God’s Spirit. The Spirit effects a
transformation into the likeness of Christ; is from one degree of glory to
another (2 Cor 3” 18).[30][30]
4.2 The Indwelling of the Spirit
For the above
mentioned transformation the Holy Spirit needs to dwells in the souls of the
faithful. This happens as a result of baptism (Rom 6: 3f; 1 Cor 1: 13; Eph 4:
5; Col 2: 12). Through baptism a faithful enters into a new relationship with
God and become the temple of God and new creation (2 Cor 5: 17; Gal 3: 27; 6:8;
6: 15; Eph 4: 24; Rom 7: 6). [31][31]By the indwelling Spirit, Christians are
enabled to address God as Father, and shares the divine life, the proof that they are sons and daughters of
God is the indwelling Spirit, which cries out in them “Abba Father” (Gal
4:6). The Spirit testifies to us that
all are sons and daughters of God, and follow heirs with Christ.[32][32]
4.3 The Charismatic Gift
Spirit is the
source of all gifts. “Now there are
varieties of gifts, but the same Spirit; and there are varieties of service,
but the same Lord; and there are varieties of working, but it is ‘the same God
who inspires them all in everyone (Rom 12” 4-8). The charisms are, firmly the gift of God,
imparted through the Spirit; and the Spirit is none other than the risen Lord
considered in his work toward the community”.[33][33] Paul experiences Spirit as both
centripetal and centrifugal force. Spirit is a shared gift; and it is a
centripetal force, drawing believers together into the one body of Christ.
Spirit is also centrifugal force; it is the Spirit who builds up the community
to maturity in Christ (Rom 12: 4-8; 1 Cor 12: 14, 14: 12, 26; Eph 4: 11-16).
The gifts are given not for personal edification but for the service which
promote the common good and build up community. (1 Cor 12: 14-17).[34][34]
4.4 The Spirit of Christ
For Paul, Christ
by his resurrection become life-giving Spirit (1 Cor 15: 45). Here Christ
enters into the realm of the Spirit (Rom 1: 4; cf 8:11). So now the exalted
Christ cannot be experienced apart from the Spirit. The Spirit is the medium of
union between Christ and the believer (1 Cor 6: 17). Same way the Spirit is now
experienced apart from Christ. The effect of the Spirit is in the life of
Christians is to transform tem into the likeness of God (2 Cor 3:18).[35][35] “In other words, the mark of the Spirit
is a relationship with God which makes one more like Jesus. Because of Christ,
and through him the Holy Spirit is now in each Christian and in the Christian
Community; so the Spirit can be called the Spirit of Christ. Paul, in short, does equate the risen Christy
with the Spirit who gives life. The Spirit in Christians, creating in them the
character of Christ; and it is through Jesus Christ and by the Spirit that we
have access to God and live as members of his family (Eph 2: 18). And s so it is that, for Paul, ‘in Christ’ or
‘in the Spirit’ are two expressions fore the same experience. [36][36]
4.5 Holy Spirit is a Distinct Divine Person
St. Paul sees
the Spirit in the context of the divine work of salvation. He considers Spirit as the power of God who
raised Christ from the dead and now is at work in the faithful, and in the
Church, to lead them to fulfillment. The actions of the Spirit are that of a
actions of a person. He gives witness
Rom 8: 16, helps, desires Rom 8: 16 f, speaks openly 1 Tim 4: 1. He searches the depth of God 1 Cor 2: 10 etc.
The Spirit dwells and takes ownership of the faithful. Both, indwelling, and
taking possession are personal actions (2 Cor 6: 16). According to Paul the
functions of the Holy Spirit are exactly the same as those of the Risen Lord in
the Church. For instance, we are justified in Christ Gal 2:17 and in the Spirit
1 Cor 6: 11; sanctified in Christ 1 Cor 1: 2 and in the Spirit Rom 15: 16;
circumcised in Christ Col 2: 11 and in the Spirit Rom 2: 20 etc.[37][37] Thus compared to any other New Testament
writers it is Paul who has gone into the depth of the understanding of the
Spirit and gives more clear picture of the Spirit as a person.
CONCLUSION
We were going
through the different accounts of the narration the Spirit in New Testament,
and we saw how synoptics and Acts of the Apostles different from John and
Paul. But the Acts of the Apostles comes
closer to the synoptics. Synoptics and Act present Spirit as a power, which
moves, motivates and strengthens different people for a special task where as
John and Paul stress more on the indwelling and function of the Spirit as a
person.
[1][1]Sean Kelleher, Breaking Word: Vol XXI /2: 8th (Feb to 14th
May- 1998): 75.
[2][2] Micheal Ramsey, Holy Spirit (London: The Chaner Press, 1977), 20.
[3][3] Wilfred Harington, Spirit of the Loving
God (U. S. A: S.P Michael Glazier, INC,
1977), 25-43.
[4][4] J. Newner, Holy Trinity (Unpublished book), 43-44.
[5][5] Wilfrid Harrington, Spirit of the
Living God, page 40
[6][6] Michael Ramsey, Holy Spirit
(London : The Chanler Press, 1977)
[7][7] J. Newner, The Holy Trinity,
(Unpublished Book), 44.
[8][8] Dr. Mathew Vellanickal, “Christ,
Spirit and the Church in the Fourth Gospel”: Bible Bhashyam, Vol XVI, No. 4
(December 1990) 234- 249.
[9][9] (Ibid), 236 - 237.
[10][10] (Ibid), 236- 237.
[11][11] J Neuner, The Holy Trinity SJ
(Unpublished Book), 56.
[12][12] (Ibid), 11-57.
[13][13] (Ibid) , P. 59.
[14][14] (Ibid, 58.
[15][15]
James D. G Dunn, “The Christ and the Spirit,” Pneumatology, Vol 2, Wn B Eerdmans Publishing
Co. U.K., (1998), 205-207 .
[16][16] J. Neuner SJ, The Holy Trinity,
(Unpublished book), 45.
[17][17] Wilfrid Harrington, Spirit of the
Living God, (USA: Published Michael
Geazier, INC), 43-64.
[18][18] P M Meaghes SJ, Pentecost Spirit: To Witness,
Vidyajyoti-Vol 62, (April-1998)
[19][19] Breaking the Word,:Vol XII, No.
3/27, (July 1980), 11 to 12.
[20][20] (Ibid), 11 to 12.
[21][21] (Ibid), 11 to 12.
[22][22] James D.G. Dunn, The Christ and the
Spirit, Vol. 2, Pneumatology, Wm. B, Eerdamans Publishing Co, 230.
[23][23] George Managatt, The Holy Spirit and
the Apostolic Church: Bible Bhashyam, Vol-XVIII-No.1 (March 1992):
49.
[24][24] The Spirit Filled Community, The
Clergy Monthly: Vol-XXXI, No. 5 (May 1967): 166.
[25][25] Colin Brown, The New International
Dictionary of N.T. Theology: Vol 3 (The Pater Nostear Press(1976): 700.
[26][26] Joseph Kottaekal, Life According to
St. Paul: Bible Bhashyam (March 1992): 26 to 27.
[27][27] Fr. Neuner SJ, The Holy Trinity: (Unpublished Book), 47.
[28][28] Joseph Kottaekal, Life According to
St. Paul: Bible Bhashyam (March
1992): 26 to 27
[29][29] Mathew Thekkekara, The Holy Spirit in
the Letters of St. Paul: Kristu Jyoti Vol 14, No. 1 (March-
1998),.8.
[30][30] George Arthur Buthick, The
Interpreters Bible Dictionary of the Bible, New York: Abingdom Press
(1962), 637.
[31][31] Dr. Joseph Kottackal, Life in the
Spirit according to St. Paul: Bible Bhashyam (March 1992): 25-28.
[32][32] George Arthur Buthick, The
Interpreters Bible Dictionary of the Bible, New York: Abingdom Press (1962), 637.
[33][33] Wilfrid Harrington, Spirit of the
Living God: Michael Glazier, INC, USA-(1947), 72.
[34][34] (Ibid), . 72.
[35][35] Lolin Brown, The New International
Dictionary of N.T Theology: Vol 3, (The Pater Woster Press-1976): 703.
[36][36] Wilfrid Harrington, Spirit of the
Living God: Michael Glazier, INC, USA(1947), 81.
[37][37] Neuner SJ, The Holy trinity
(Unpublished Book), 49.
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