She professes this in the Creed which is called Nicene-Constantinopolitan from the name of the two Councils -- of Nicaea A. It also contains the statement that the Holy Spirit "has spoken through the Prophets ". These are words which the Church receives from the very source of her faith, Jesus Christ. In fact, according to the Gospel of John, the Holy Spirit is given to us with the new life, as Jesus foretells and promises on the great day of the Feast of Tabernacles : "If any one thirst, let him come to me and drink. This faith, uninterruptedly professed by the Church, needs to be constantly reawakened and deepened in the consciousness of the People of God.
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She professes this in the Creed which is called Nicene-Constantinopolitan from the name of the two Councils -- of Nicaea A. It also contains the statement that the Holy Spirit "has spoken through the Prophets ".
These are words which the Church receives from the very source of her faith, Jesus Christ. In fact, according to the Gospel of John, the Holy Spirit is given to us with the new life, as Jesus foretells and promises on the great day of the Feast of Tabernacles : "If any one thirst, let him come to me and drink. This faith, uninterruptedly professed by the Church, needs to be constantly reawakened and deepened in the consciousness of the People of God.
In the course of the last hundred years this has been done several times: by Leo XIII, who published the Encyclical Epistle Divinum Illud Munus entirely devoted to the Holy Spirit; by Pius XII, who in the Encyclical Letter Mystici Corporis spoke of the Holy Spirit as the vital principle of the Church, in which he works in union with the Head of the Mystical Body , Christ;  at the Second Vatican Ecumenical Council, which brought out the need for a new study of the doctrine on the Holy Spirit, as Paul VI emphasized: "The Christology and particularly the ecclesiology of the Council must be succeeded by a new study of and devotion to the Holy Spirit, precisely as the indispensable complement to the teaching of the Council.
In this we are helped and stimulated also by the heritage we share with the Oriental Churches , which have jealously guarded the extraordinary riches of the teachings of the Fathers on the Holy Spirit.
For this reason too we can say that one of the most important ecclesial events of recent years has been the Sixteenth Centenary of the First Council of Constantinople, celebrated simultaneously in Constantinople and Rome on the Solemnity of Pentecost in The Holy Spirit was then better seen, through a meditation on the mystery of the Church, as the one who points out the ways leading to the union of Christians, indeed as the supreme source of this unity, which comes from God himself and to which Saint Paul gave a particular expression in the words which are frequently used to begin the Eucharistic liturgy: "The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all".
For the Conciliar texts, thanks to their teaching on the Church in herself and the Church in the world, move us to penetrate ever deeper into the Trinitarian mystery of God himself, through the Gospels, the Fathers and the Iiturgy: to the Father, through Christ, in the Holy Spirit.
The Church feels herself called to this mission of proclaiming the Spirit, while together with the human family she approaches the end ot the second Millennium after Christ. Against the background of a heaven and earth which will "pass away", she knows well that "the words which will not pass away"  acquire a particular eloquence. They are the words of Christ about the Holy Spirit, the inexhaustible source of the "water welling up to eternal life",  as truth and saving grace.
Upon these words she wishes to reflect, to these words she wishes to call the attention of believers and of all people, as she prepares to celebrate -- as will be said later on -- the great Jubilee which will mark the passage from the second to the third Christian Millennium. Naturally, the considerations that follow do not aim to explore exhaustively the extremely rich doctrine on the Holy Spirit, nor to favor any particular solution of questions which are still open.
Their main purpose is to develop in the Church the awareness that She is compelled by the Holy Spirit to do her part towards the full realization of the will of God, who has estab lished Christ as the source of salvation for the whole world.
When the time for Jesus to leave this world had almost come, he told the Apostles of "another Counsellor". I will pray the Father, and he will give you another Counsellor, to be with you for ever, even the Spirit of truth". And he says that the Paraclete is "another" Counselor, the second one, since he, Jesus himself, is the first Counsellor,  being the first bearer and giver of the Good News.
The Holy Spirit comes after him and because of him, in order to continue in the world, through the Church, the work of the Good News of salvation. Concerning this continuation of his own work by the Holy Spirit Jesus speaks more than once during the same farewell discourse, preparing the Apostles gathered in the Upper Room for his departure, namely for his Passion and Death on the Cross.
The words to which we will make reference here are found in the Gospel of John. Each one adds a new element to that prediction and promise. And at the same time they are intimately interwoven, not only from the viewpoint of the events themselves but also from the viewpoint of the mystery of the Father, Son and Holy Spirit, which perhaps in no passage of Sacred Scripture finds so emphatic an expression as here.
A little while after the prediction just mentioned, Jesus adds: "But the Counsellor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you".
The Holy Spirit, then, will ensure that in the Church there will always continue the same truth which the Apostles heard from their Master.
In transmitting the Good News, the Apostles will be in a special way associated with the Holy Spirit. This is how Jesus goes on: When the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me; and you also are witnesses, because you have been with me from the beginning". They have heard and have seen with their own eyes", "have looked upon" and even touched with their hands" Christ, as the evangelist John says in another passage.
In the witness of the Spirit of truth, the human testimony of the Apostles will find its strongest support. The supreme and most complete revelation of God to humanity is Jesus Christ himself, and the witness of the Spirit inspires, guarantees and con validates the faithful transmission of this revelation in the preaching and writing of the Apostles,"  while the witness of the Apostles ensures its human expression in the Church and in the history of humanity.
This is also seen from the strict correlation of content and intention with the just mentioned prediction and promise, a correlation found in the next words of the text of John: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come"  In his previous words Jesus presents the Counsellor, the Spirit of truth, as the one who "will teach" and "bring to remembrance, as the one who "will bear witness" to him.
Now he says: "He will guide you into all the truth". Later however it becomes clear that this "guiding into all the truth" is connected not only with the scandal of the Cross, but also with everything that Christ "did and taught".
This holds true for the Apostles, the eyewitnesses, who must now bring to all people the proclamation of what Christ did and taught, and especially the proclamation of his Cross and Resurrection. Taking a longer view this also holds true for all the generations of disciples and confessors of the Master, since they will have to accept with faith and confess with candour the mystery of God at work in human history, the revealed mystery which explains the definitive meaning of that history.
Between the Holy Spirit and Christ there thus subsists, in the economy of salvation, an intimate bond, whereby the Spirit works in human history as "another Counsellor", permanently ensuring the transmission and spreading of the Good News revealed by Jesus of Nazareth.
Thus, in the Holy Spirit-Paraclete, who in the mystery and action of the Church unceasingly continues the historical presence on earth of the Redeemer and his saving work, the glory of Christ shines forth, as the following words of John attest: "He the Spirit of truth will glorify me, for he will take what is mine and declare it to you". The supreme and complete seIf-revelation of God, accomplished in Christ and witnessed to by the preaching of the Apostles, continues to be manifested in the Church through the mission of the invisible Counsellor, the Spirit of truth.
How intimately this mission is linked with the mission of Christ, how fully it draws from this mission of Christ, consolidating and developing in history its salvific results, is expressed by the verb "take": "he will take what is mine and declare it to you".
As if to explain the words "he will take" by clearly expressing the divine and Trinitarian unity of the source, Jesus adds: "All that the Father has is mine; therefore I said that he will take what is mine and declare it to you".
In the light of these words "he will take", one can therefore also explain the other significant words about the Holy Spirit spoken by Jesus in the Upper Room before the Passover: "It is to your advantage that I go away, for if I do not go away, the Counsellor will not come to you; but if I go, I will send him to you.
And when he comes? It is a characteristic of the text of John that the Father, the Son and the Holy Spirit are clearly called Persons, the first distinct from the second and the third, and each of them from one another.
Jesus speaks of the SpiritCounsellor, using several times the personal pronoun "he"; and at the same time, throughout the farewell discourse, he reveals the bonds which unite the Father, the Son and the Paraclete to one another. Thus "the Holy Spirit.
The Holy Spirit will come insofar as Christ will depart through the Cross: he will come not only afterwards, but because of the Redemption accomplished by Christ, through the will and action of the Father. Thus in the farewell discourse at the Last Supper, we can say that the highest point of the revelation of the Trinity is reached.
At the same time, we are on the threshold of definitive events and final words which in the end will be translated into the great missionary mandate addressed to the Apostles and through them to the Church: "Go therefore and make disciples of all nations, a mandate which contains, in a certain sense, the Trinitarian formula of baptism: "baptizing them in the name of the Father and of the Son and of the Holy Spirit".
The farewell discourse can be read as a special preparation for this Trinitarian formula, in which is expressed the life-giving power of the Sacrament which brings about sharing in the life of the Triune God, for it gives sanctifying grace as a supernatural gift to man. Through grace, man is called and made "capable" of sharing in the inscrutable life of God.
In his intimate life, God "is love,  the essential love shared by the three divine Persons: personal love is the Holy Spirit as the Spirit of the Father and the Son. Therefore he "searches even the depths of God",  as uncreated Love-Gift. It can be said that in the Holy Spirit the intimate life of the Triune God becomes totally gift, an exchange of mutual love between the divine Persons, and that through the Holy Spirit God exists in the mode of gift.
It is the Holy Spirit who is the personal expression of this self-giving, of this being-love. He is Person-Gift. Here we have an inexhaustible treasure of the reality and an inexpressible deepening of the concept of person in God, which only divine Revelation makes known to us.
At the same time, the Holy Spirit, being consubstantial with the Father and the Son in divinity, is love and uncreated gift from which derives as from its source Fons vivus all giving of gifts vis-a-vis creatures created gift : the gift of existence to all things through creation; the gift of grace to human beings through the whole economy of salvation.
This is the divine "logic" which from the mystery of the Trinity leads to the mystery of the Redemption of the world in Jesus Christ. The Redemption accomplished by the Son in the dimensions of the earthly history of humanity -- accomplished in his "departure" through the Cross and Resurrection -- is at the same time, in its entire salvific power, transmitted to the Holy Spirit: the one who "will take what is mine".
Here is what we read in the very first words of the Book of Genesis: "In the beginning God created the heavens and the earth. This is true first of all concerning man, who has been created in the image and likeness of God: "Let us make man in our image, after our likeness". The Christian reader, who already knows the revelation of this mystery, can discern a reflection of it also in these words. It seems then that even the words spoken by Jesus in the farewell discourse should be read again in the light of that "beginning", so long ago yet fundamental, which we know from Genesis.
Saint Paul writes that, precisely because of sin, "creation. While this " departure" caused the Apostles to be sorrowful,  and this sorrow was to reach its culmination in the Passion and Death on Good Friday, "this sorrow will turn into joy,"  For Christ will add to this redemptive "departure" the glory of his Resurrection and Ascension to the Father. In this way there is definitively brought about that new beginning of the self-communication of the Triune God in the Holy Spirit through the work of Jesus Christ, the Redeemer of man and of the world.
There is also accomplished in its entirety the mission of the Messiah, that is to say of the One who has received the fullness of the Holy Spirit for the Chosen People of God and for the whole of humanity. This was the prophetic tradition of the Old Testament. Following this tradition, Simon Peter will say in the house of Cornelius: "You must have heard about the recent happenings in Judaea. From these words of Peter and from many similar ones,  one must first go back to the prophecy of Isaiah, sometimes called "the Fifth Gospel" or "the Gospel of the Old Testament".
Alluding to the coming of a mysterious personage which the New Testament revelation will identify with Jesus, Isaiah connects his person and mission with a particular action of the Spirit of God -- the Spirit of the Lord. These are the words of the Prophet: "There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord.
And his delight shall be tke fear of the Lord". The Messiah of the lineage of David "from the stump of Jesse" is precisely that person upon whom the Spirit of the Lord "shall rest" It is obvious that in this case one cannot yet speak of a revelation of the Paraclete.
However, with this veiled reference to the figure of the future Messiah there begins, so to speak, the path towards the full revelation of the Holy Spirit in the unity of the Trinitarian mystery, a mystery which will finally be manifested in the New Covenant. It is precisely the Messiah himself who is this path. In the Old Covenant, anointing had become the external symbol of the gift of the Spirit.
The Messiah more than any other anointed personage in the Old Covenant is that single great personage anointed by God himselt. He is the Anointed One in the sense that he possesses the fullness of the Spirit of God.
He himself will also be the mediator in granting this Spirit to the whole People. The Prophet presents the Messiah as the one who comes in the Holy Spirit, the one who possesses the fullness of this Spirit in himself and at the same time for others, for Israel, for all the nations, for all humanity. The fullness of the Spirit of God is accompanied by many different gifts, the treasures of salvation, destined in a particular way for the poor and suffering, for all those who open their hearts to these gifts sometimes through the painful experience of their own existence -- but first of all through that interior availability which comes from faith.
Here it must be emphasized that clearly the "spirit of the Lord" who rests upon the future Messiah is above all a gift of God tor the person of that Servant of the Lord.
Even though in the light of the texts of Isaiah the salvific work of the Messiah, the Servant of the Lord, incIudes the action of the Spirit which is carried out through himself, nevertheless in the Old Testament context there is no suggestion of a distinction of subjects, or of the Divine Persons as they subsist in the mystery of the Trinity, and as they are later reveaIed in the New Testament.
Both in Isaiah and in the whole of the Old Testament the personality of the Holy Spirit is completely hidden: in the revelation of the one God, as also in the foretelling of the future Messiah. Jesus Christ will make reference to this prediction contained in the words of Isaiah at the beginning of his messianic activity. This will happen in the same Nazareth where he had lived for thirty years in the house of Joseph the carpenter, with Mary, his Virgin Mother.
When he had occasion to speak in the Synagogue, he opened the Book of Isaiah and found the passage where it was written: "The Spirit of the Lord is upon me, because he has anointed me"; and having read this passage he said to those present: "Today this scripture has been fulfilled in your hearing". Even though in his home-town of Nazareth Jesus is not accepted as the Messiah, nonetheless, at the beginning of his public activity, his messianic mission in the Holy Spirit is revealed to the people by John the Baptist.
The latter, the son of Zechariah and Elizabeth, foretells at the Jordan the coming of the Messiah and administers the baptism of repentance. He says: "I baptize you with water; he who is mightier than I is coming, the thong of whose sandals I am not worthy to untie; he will baptize you with the Holy Spirit and with fire". John is not only a prophet but also a messenger: he is the precursor of Christ. What he foretells is accomplished before the eyes of all.
Jesus of Nazareth too comes to the Jordan to receive the baptism of repentance. At the sight of him arriving, John proclaims: "Behold, the Lamb of God, who takes away the sin of the world". At the same time he confesses his faith in the redeeming mission of Jesus of Nazareth.
Pope John Paul II's Dominum et Vivificantem (Lord and Giver of Life)
It forms a trilogy on the Trinity, with the Encyclicals dedicated to the Father, " Dives in misericordia " , and to the Son, " Redemptor hominis " This first part illustrates the modes of the gift to the Church and to mankind of the Spirit Who gives life. The Pope begins from the center of the history of salvation: the paschal supper, during which Jesus promises the coming of another "Consoler" or "Paraclete": "The Holy Spirit comes after him and because of him, in order to continue in the world, through the Church, the work of the Good News of salvation. The second chapter contains various considerations on the action of the Holy Spirit with respect to sin in the world. If the Spirit-Counsellor is to convince the world precisely concerning judgement, it is in order to continue in the world the salvific work of Christ.
Dominum et Vivificantem
The Church professes her faith in the Holy Spirit as "the Lord, the giver of life. It also contains the statement that the Holy Spirit "has spoken through the Prophets. In fact, according to the Gospel of John, the Holy Spirit is given to us with the new life, as Jesus foretells and promises on the great day of the Feast of Tabernacles: "If any one thirst let him come to me and drink. This faith, uninterruptedly professed by the Church, needs to be constantly reawakened and deepened in the consciousness of the People of God. In the course of the last hundred years this has been done several times: by Leo XIII, who published the Encyclical Epistle Divinum Illud Munus entirely devoted to the Holy Spirit; by Pius XII, who in the Encyclical Letter Mystici Corporis spoke of the Holy Spirit as the vital principle of the Church, in which he works in union with the Head of the Mystical Body, Christ 5 ; at the Second Vatican Ecumenical Council which brought out the need for a new study of the doctrine on the Holy Spirit, as Paul VI emphasized: "The Christology and particularly the ecclesiology of the Council must be succeeded by a new study of and devotion to the Holy Spirit, precisely as the indispensable complement to the teaching of the Council. In this we are helped and stimulated also by the heritage we share with the Oriental Churches, which have jealously guarded the extraordinary riches of the teachings of the Fathers on the Holy Spirit. For this reason too we can say that one of the most important ecclesial events of recent years has been the Sixteenth Centenary of the First Council of Constantinople, celebrated simultaneously in Constantinople and Rome on the Solemnity of Pentecost in