In order to complete the view taken in the preceding chapter of the work of Christ as the second Adam over against the work of the first Adam, it is necessary to dwell at greater length upon a point of which only cursory mention was made therein. It was our object there to bring out the relation of Christ to the Church, but this cannot be done without fully exhibiting the relation to the same Church of the Holy Spirit. To the Incarnation the Fathers in general give the title of the Dispensation of the Son, and as the equivalent, the result, the complement and crown of this Dispensation, they put the Giving of the Spirit.91 This Giving of the Spirit occupies the whole region of grace, and is coextensive with the whole action of the Incarnate God upon men whom He has taken to be His brethren. The Holy Spirit in this Giving is He who represents the Redeemer, and executes His will, not as an instrument, not as one subordinate, but as the very mind of Christ between whom and Christ there can far less enter any notion of division or separation than between a man and his own spirit. He is that other Paraclete, abiding for ever, who replaces to the disciples the visible absence of the first Paraclete, the Redeemer Himself: He is the Power constituting the Kingdom of Christ; the Godhead inhabiting His Temple; the Soul animating His mystical Body; the Charity, kindling into a living flame the heart of His Bride; the Creator and Father of His Race.

This connection between the Dispensation of the Son and the Giving of the Spirit was delineated by our Lord himself when He first appeared to His assembled disciples after His resurrection. As they were gazing in wonder and trembling joy on that Body which had undergone His awful passion, as He showed them the wounds in His hands and His feet, He told them how His sufferings were the fulfilment of all that in the Law, the Prophets, and the Psalms had been written concerning Him. And thereupon it is said, He opened their mind to the understanding of these Scriptures. It was thus that the Christ was to suffer, it was thus that He was to rise again on the third day. Hitherto He has dwelt upon His own dispensation, as the fulfilment of all prophecy, now He proceeds to its fruit: that in the name of this Christ repentance and remission of sins should be proclaimed to all nations, beginning at Jerusalem. “And you,” He says, “are the witnesses of these things. And, behold, I send the promise of my Father upon you: but stay you in the city of Jerusalem until you be endued with power from on high.” Again, at another occasion of equal solemnity, when He was with His assembled disciples in visible form for the last time, at the moment preceding His ascension, He uses the same emphatic words, charging them not to depart from the city, but to await there that promise of the Father, the baptism in the Holy Ghost, which they were to receive in common together, which was to be the power in virtue of which they should be His witnesses for all time unto the ends of the earth: the power which instead of restoring a local kingdom to Israel, as was in their thoughts when they questioned Him, was to create an universal kingdom to Him in the hearts of men. It is then as the result of His passion, and the token of His resurrection, that the Son sends down upon His disciples the promise of the Father, that is, the perpetual presence of the Spirit of the Father and the Son, the Spirit of Truth and Grace, that permanent and immanent power from on high, who, dwelling for ever in the disciples, makes the Church.

But these words, so singular and so forcible, which He uses on these two occasions, at His resurrection and His ascension, are themselves a reference to the long discourse which He had held with His apostles on the night of His passion. It is in this discourse, from the moment that Judas left them to the conclusion of the divine prayer – and if we can make any distinction in His words, surely these are the most solemn which were ever put together in human language, since they are the prayer not of a creature to the Creator, but the prayer of One divine Person to Another – it is in this discourse that He describes the power from on high with which, as the promise of the Father, He, the Son, would invest His disciples. It is here He says that He would ask the Father, who should give them another Paraclete, the Spirit of truth, to abide with them for ever: whom the world would not receive, nor see, nor know, but whom they should know, because He should abide with them and be in them. This other Paraclete, coequal therefore with Himself, whom the Father should send in His name, and whom He should send from the Father, the Spirit of holiness as well as the Spirit of truth, should teach them all things and remind them of all His teaching. And His coming, though invisible, should profit them more than His own visible presence. For while He declared Himself to be the Way, the Truth, and the Life,92 He revealed to them here that it was by that very way that the Spirit of truth should lead them by the hand into all truth. It was in this Truth, that is, in Himself, that they should be sanctified, and that they should be one, the glory of the Incarnation, which had been given to Him, passing on to them as the members of His Body, by the joint possession of the spirit of truth and holiness, whose presence was the gage that the Father loved them, as He loved Christ, the Body being identified with the Head. In all this He was describing to them the work of that other Paraclete, His own Spirit, “who was to sanctify what He had redeemed, and to guard and maintain possession of what He had acquired.”93 This is but a small portion of that abundant revelation, which our Lord then communicated to His apostles, concerning the Power from on high with which they were to be invested.

The words of our Lord to His apostles at the three great points of His passion, His resurrection, and His ascension, stand out beyond the rest in their appeal to our affections. The last words of a friend are the dearest, and these are the last words of the Bridegroom, and they are concerning His Bride. When He was Himself quitting His disciples He dwells upon the Power which was to create and maintain His Church, upon the gift of His Spirit, His other self, in which gift lay the formation of His kingdom. It is thus He expresses to us the point with which we started, that the Giving of His Spirit is the fulfilment of all that Dispensation wherein the eternal Word took human flesh.

It is not only then the unanimous voice of the Fathers which sets the Giving of the Spirit over against the Incarnation of the Son. They are but carrying on that which our Lord so markedly taught; their tradition was but the echo of His voice, as their life was the fulfilment of it.

But it was a double malady in man which God the Word became man to cure. It was the whole nature which was affected with a taint, and the soul through the whole race touched in both its powers of the intellect94 and the will. That false worship which we have seen spreading through the earth, and that deep corruption of manners which was interlaced with it, were the symptoms of this malady. The perversion of the truth concerning the being of God, and all the duties of man which grow out of this being, was inextricably blended with the disregard of these duties in the actual conduct of man. It was in vain to set the truth before man's intellect without a corresponding power to act upon his will. Therefore the apostle described the glory of the only-begotten Son, when He dwelt as man among us, by the double expression that He was “full of grace and truth.” Viewed as the Head of human nature, its Father and new beginning, He is the perpetual fountain to it of these two, which no law, not even one divinely given, could bestow. For the law could make nothing perfect, because it could not touch the will; and the law gave the shadow, but not the very truth of things. But when that unspeakable union of the divine nature with the human had taken effect in the unity of one Person, Truth and Grace had an everlasting human fountain in the created nature of the Incarnate Word. Now was the fountain to pour forth a perpetual stream upon the race assumed. And this it does by the descent of the Spirit. In this descent upon the assembled Church the Grace and Truth of the divine Head, with which His Flesh, carried by the Godhead, overstreams, find themselves a human dwelling in the race. Such an operation belongs only to the Divine Spirit, for God alone can so act upon the intellect and will of creatures as to penetrate them with His gifts of Truth and Grace, while He leaves them their free will, their full individuality, as creatures. This, then, was the range of that power with which our Lord foretold to His apostles that they should be invested, and for which He bade them wait. The whole field of truth as it respects the relation of God to His creatures as moral beings, and the whole extent of grace, as it touches the human will, for the performance of every act which a reasonable creature can execute, made up the extent of that divine indwelling in men which the Spirit of Christ assumed upon the day of Pentecost. This was the power of the Holy Ghost which then came down upon men. Through the whole divine discourse which preceded His passion, our Lord dwells upon this double power, referring to Himself as the Truth, to His Spirit as the Spirit of the Truth, to Himself as the Vine, and so that root of grace which should communicate its sap to the branches, and to His Spirit, who should take of His and give it to them; uniting both ideas of Truth and Grace in that one word, “Sanctify them in thy Truth,” that is by incorporation with me, who am the Truth, in my Spirit, who is the Truth. And so the eternal Word, having assumed a human Body, when He withdraws His corporal presence, proceeds to form that other human Body, the dwelling-place of His Spirit, in which His Truth and Grace are to become visible.

Thus the transfusion of Truth and Grace from the Incarnate Word to His mystical Body is the generic character of the Giving of the Spirit.

Two differential marks distinguish this giving from any which preceded the coming of our Lord.

First, the Spirit should come upon them, but should never depart from them. “He shall give you another Comforter, to abide with you for ever, the Spirit of Truth.” This giving was not an intermittent operation, whether extraordinary, such as had shown itself in Moses and the Prophets, for their inspiration in writing, or their guidance in particular trials, nor that ordinary one whereby from the beginning He had enabled all the good and just to lead a life acceptable to Him. It was a far higher gift,95 wherein, as S. Augustine says, by the very presence of His majesty no longer the mere odour of the balsam, but the substance itself of the sacred unguent was poured into those vessels, making them His temple, and conveying that adoption in virtue of which they should not be left orphans, but have their Father invisibly with them for ever. No intermittent operation, and no presence less than that of His substance, would reach the force of the words used by our Lord, “I will ask the Father, and He shall send you another Paraclete, the Spirit of Truth, to abide with you for ever;” for that word “other” conveys a comparison with Himself, from whom they had never been separated since He had called them, in whose continuance with them alone was their strength, their unity, their joint existence and mission, without whom they could do nothing. All this to them that “other” Paraclete was to be, in order that the departure of the Former Paraclete should be expedient for them. For in this continuity of His presence was involved the further gift that the Paraclete was to come to them as a Body, and because of this manner of coming He replaced the Former. Had He come to them only as individuals, they would have suffered a grievous loss, the loss of the Head who made them one. But He came to them as the Body of Christ, and by coming made them that Body, being the Spirit of the Head. That rushing mighty wind filled the whole house in which they were sitting, and they all were filled together with the presence; and as a sign that the old confusion and separation of mankind were in them to be done away, speaking in one tongue the one truth which was evermore to dwell with them, they were heard in all the various languages of the nations present at the feast. “The society by which men are made the one Body of the only Son of God belongs to the Spirit,”96 and He came upon all together in one House to indicate, as He made, that one Body. “The mode of giving,” says S. Augustine, “was such as never before appeared. Nowhere do we read before that men congregated together had by receiving the Holy Ghost spoken with the tongues of all nations.”97 “Therefore He came upon Pentecost as upon His birthday.”98

It is His presence alone which confers four gifts upon the body which He vivifies.

It was the will, says S. Augustine,99 of the Father and the Son that we should have communion with each other and with Them by means of that which is common to Them, and by that gift to collect us into one, which, being one, They both have; that is to say, by the Holy Ghost, who is God, and the gift of God. For, says S. Thomas,100 the unity of the Holy Spirit makes unity in the Church. It is not by similarity, or by juxtaposition, or by agreement, how much less by concessions and compromises, that unity exists in the body of Christ, but because the Spirit is one, because all gifts, however various, all functions, however distinct, are distributed by this One.

For the same reason truth dwells in this Body, because He is the Spirit of Truth. Our Lord Himself has defined His great function in this particular, to lead His disciples by the hand101 into all truth, to teach all things, and remind of all things which made up His own teaching. This function began on the day of Pentecost, and lasts to the day of judgment, and belongs to the Body of Christ, and to it alone, and belongs to it because it is animated by the Spirit of Truth. And this animation is like the Head, the same yesterday, to-day, and for ever. It is not of any past time more or less than of the present or the future. It is the illumination which belongs to that whole last day, through which the Body of Christ grows, teaches, labours, and suffers, until the mortal day break into the light of eternity.

His third gift to the Body is that of charity, and for the same reason, because He is this Himself. He who is not only the Unity of the Father and the Son, but their mutual Love, coming as the gift of that Divine love which redeemed the world by the sacrifice of its Maker, and as the Spirit of that Love, who invested Himself with human flesh, creates in this human dwelling-place that one charity which bears His name, and is of His nature, and which in that one body joins the wills of men together as His Truth joins their intellects. If the Body of Christ has one prevailing charity, which reaches to all its members, and encompasses the least as well as the greatest, it is because the heart is divine.

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Tertull. Apolog. xxiv, “Ideo et Ægyptiis permissa est tam vanæ superstitionis potestas, avibus et bestiis consecrandis, et capite damnandis qui aliquem hujusmodi Deum occiderint. Unicuique etiam provinciæ et civitati suus Deus est, ut Syriæ Astartes, ut Arabiæ Disares, ut Noricis Belenus, ut Africæ Cælestis, ut Mauritaniæ Reguli sui,” &c.; and Minucius Felix, Octavius vi., in like manner.

See Aug. de Civ. Dei, l. viii. 24.

Döllinger, Heidenthum und Judenthum, pp. 528, 529.

From Heidenthum und Judenthum, pp. 101-2.

Heidenthum und Judenthum, p. 480.

Heidenthum und Judenthum, p. 107.

Heidenthum und Judenthum, p. 469.

Ibid. pp. 468, 480.

Heidenthum und Judenthum, p. 344.

Ibid. p. 312.

“Epulæ, lectisternia, nudipedalia.”

These incidents are taken from various places in Heidenthum und Judenthum, pp. 531, 549, 550, &c.

Champagny, Les Antonins, liv. v. c. 3.

De Divinat. ii. 72.

Valerius Max. i. c. 2, 3.

Merivale's History of the Romans, ii. 447.

See Varro, quoted by S. Aug. De Civ. Dei, lib. vi. 5.

De Civ. Dei, l. vi. 5, 6, 7.

“Illam theatricam et fabulosam theologiam ab ista civili pendere noverunt, et ei de carminibus poetarum tanquam de speculo resultare: et ideo ista exposita, quam damnare non audent, illam ejus imaginem liberius arguunt.” De Civ. Dei, vi. 9; id. vi. 7.

“Quæ sunt ergo illa sacra quibus agendis tales elegit sanctitas quales nec thymelica in se admittit obscœnitas.” De Civ. Dei, vi. 7.

“Omnes cultores talium deorum – magis intuentur quid Jupiter fecerit, quam quid docuerit Plato vel censuerit Cato.” De Civ. Dei, ii. 7.

De Civ. Dei, ii. 6. “Demonstrentur vel commemorentur loca – ubi populi audirent quid dii præciperent de cohibenda avaritia, ambitione frangenda, luxuria refrænanda.” See also sec. 28.

See Heidenthum und Judenthum, p. 398. Herodotus, i. 199. Baruch, vi. 42-3.

See S. Athan, con. Gentes, 5-9. In like manner S. Theophilus, lib. i. ad Autolyc. c. 2.

In order to form a notion how far this division of gods could descend, and what an incredible depth of turpitude it reached, see De Civ. Dei, l. vi. c. 9, de officiis singulorum deorum. Its foulness prevents any adequate representation of it.

See S. Thomas, Summa, 2, 2, q. 94, a. 4.

Of this whole polytheism in the mass S. Paul pronounces the judgment: Οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα. Rom. i. 25. And the Psalmist adds: Ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια; ὁ δὲ Κύριος τοὺς οὐρανοὺς ἐποίησεν. Sept. xcv. 5. See also Ps. cv. 37.

See John xii. 31; xiv. 30; xvi. 11; Luke xxii. 53; x. 19; Apoc. xii. 9; Heb. ii. 14; 1 John v. 18; Ephes. vi. 12; ii. 2; 2 Cor. iv. 3.

These two subjects occupy respectively the first five and the second five books of S. Augustine's City of God, where the argument is carried out in great detail.

Rom. i. 20. See the Stoical argument for the unity of the deity in Cic. de Nat. Deor. 2.

Tertullian de Testimonio Animæ, 2.

Οὔτω τοίνυν ἀλογωθέντων τῶν ἀνθρώπων, καὶ οὕτω τῆς δαιμονικῆς πλάνης ἐπισκιαζούσης τὰ πανταχοῦ, καὶ κρυπτούσης τὴν περὶ τοῦ ἀληθινοῦ Θεοῦ γνῶσιν. S. Athan. de Incar. 13.

See S. August. de Civ. Dei, viii. 24. “Immundi spiritus, eisdem simulacris arte illa nefaria colligati, cultorum suorum animas in suam societatem redigendo miserabiliter captivaverant.”

Called by S. Athan. ἡ τῶν δαιμόνων ἀπάτη – μανία – φαντασίαι. Thus De Inc. 47. πάλαι μὲν δαίμονες ἐφαντασιασκόπουν τοὺς ἀνθρώπους. προκαταλαμβάνοντες πηγὰς ἢ ποταμοὺς, ἢ ξύλα, ἢ λίθους, καὶ οὕτω ταῖς μαγγανείαις ἐξέπληττον τοὺς ἄφρονας. Νῦν δὲ τῆς θείας ἐπιφανείας τοῦ Λόγου γεγενημένης. πέπαυται τούτων ἡ φαντασία.

“Humana ante oculos fœde quam vita jaceretIn terris, oppressa gravi sub religione,” &c. Lucret. i. 63.

“Felix qui potuit rerum cognoscere causas,Atque metus omnes et inexorabile fatumSubjecit pedibus, strepitumque Acherontis avari.”

Virg. Geo. ii. 491.

Acts xvi. 16.

1 Cor. x. 21.

Tertullian, Apologeticus, 23; S. Athanas. de Inc. 48; S. Aug. de Civ. Dei, xxi. 6, who says, “Ut autem demones illiciantur ab hominibus, prius eos ipsi astutissima calliditate seducunt, vel inspirando eorum cordibus virus occultum, vel étiam fallacibus amicitiis apparendo, eorumque paucos discipulos suos faciunt, plurimorumque doctores. Neque enim potuit, nisi primum ipsis docentibus, disci quid quisque illorum appetat, quid exhorreat, quo invitetur nomine, quo cogatur, unde magicæ artes carumque artifices exstiterunt.”

Merivale, iii. 496.

Beugnot, Destruction du Paganisme, i. 8.

ῥώμη, strength; ruma, a mother's breast.

Beugnot, i. 17.

Οἱ ἐγχώριοι θεοί.

S. Aug. de Trin. l. xv. c. 14, tom. viii. 984.

S. Cyril. Alex. tom. v. 1, pp. 544, 557 a.

S. Cyril. Alex. in Joh. x. p. 858 b.

Petav. de Trin. lib. viii. c. 7.

An exception must be made in favour of Persia, where the original monotheism was preserved with more or less corruption.

“Das Heidenthum ist nichts anderes als der gefallene und nicht wiedergeborne Mensch im Grossen.” Möhler, Kirchengeschichte, i. 169.

Suarez, de Gratia, Proleg. 4, cap. i. sec. 3.

Suarez, de Gratia, Proleg. cap. ii. sec. 3.

Kleutgen, die Theologie der Vorzeit, ii. p. 559.

Suarez, de Grat. Proleg. 4, cap. v. sec. 3.

Kleutgen, die Theologie der Vorzeit, vol. ii. 650.

This is called by S. Peter 1. i. 18 ἡ ματαία ἀναστροφὴ πατροπαράδοτος.

The apostle speaks here not of “wickedness,” but of a personal agent, “the wicked or malignant one;” as the context shows. “He who is born of God keeps himself, and the malignant one touches him not. We know that we are of God, and the whole world lies in the malignant one.” 1 John v. 18, 19.

Gal. iv. 4. τὸ πλήρωμα τοῦ χρόνου.

τύπος τοῦ μέλλοντος. Rom. v. 14. “Forma futuri e contrario Christus ostenditur.” S. Aug. tom. x. 1335.

“Adam unus est, in quo omnes peccaverunt, quia non solum ejus imitatio peccatores facit, sed per carnem generans pœna: Christus unus est, in quo omnes justificentur, quia non solum ejus imitatio justos facit, sed per spiritum regenerans gratia.” S. Aug. tom. x. p. 12 c.

John xvii. 4.

S. Thomas, Summa contra Gentiles, l. i. c. 1.

John xviii. 37. “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, to bear witness unto the truth.”

Acts i. 8; Luke xxiv. 49.

See S. Aug. tom. iv. 1039 e. “Ipse ergo Adam,” &c.

Οἴδαμεν ὅτι ἐκ τοῦ Θεοῦ ἐσμὲν, καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται; οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ Θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν; καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. 1 Joh. v. 19. Two persons are here opposed to each other, ὁ πονηρός and ὁ ἀληθινός. Compare the Lord's Prayer, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Matt. vi. 13 and Joh. xvii. 14, 15. ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. οὐκ ἐρωτῶ ἵνα ἀρῇς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρησῇς αὐτοὺς ἐκ τοῦ πονηροῦ.

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