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By Very Rev. THOMAS S. PRESTON, V.G.,
The Holy Ghost is in all things equal to the Father and the Son, from whom He eternally proceeds, and with whom He is consubstantial. "In this Trinity nothing is prior or posterior, nothing is greater or less ; but the whole three Persons are co-eternal to one another and co equal." (Creed of St. Athanasius).
In speaking of the nature of God's being we necessarily transcend the powers of reason, but we in no sense contradict reason, which in its finite sphere can predicate nothing of the Infinite. While there might be contradiction in the idea of three human persons in one human being, there cannot be the slightest in the mystery of the Trinity which reveals to us the mode of God's existence. To attempt to see contradiction here would be to reason from things made and imperfectly comprehended to the uncreated and incomprehensible. Here the one office of right reason is to hear, believe, and adore.
There is still another truth to be presented before we finish our brief exposition of the Christian doctrina concerning the divine Spirit. He is called the third Person of the eternal Trinity, because they are three who bear testimony in heaven, and they are as distinct in person as they are one in essence. The terms first, second, and third are only to mark such distinction. It is manifest that there can be no first in any dignity of nature or power. In the unity of the Trinity there is, however, a marvellous order expressed as clearly as our poor language will admit, and revealed to us as far as our finite intellects may bear it. "The Father is made of none, neither created nor begotten. The Son is from the Father alone, not made nor created, but begotten. The Holy Ghost is from the Father and the Son, not made, nor created, nor begotten, but proceeding." (Creed of St. Athanasius.) The Father from all eternity communicates the divine essence to the Son, and this communication we call generation, by which there is a true filial relation between the Father and the Son. Thus the Second Person is eternally begotten, and is of necessity consubstantial with Him by whom He is begotten. The Father and the Son eternally communicate the divine essence to the Holy Spirit by a process which we call procession. In this act they are one principle, and there is one spiration. The Father is the principle of the Son in the eternal act of generation. The Father and the Son are the principle of the Holy Ghost in the eternal act of spiration. We say principle intrinsic, since all is within the essence of Deity. We use not the word cause, since this term may imply an extrinsic agency, and the cause may also produce an effect which shall in nature be distinct from itself. Thus in the holy Trinity we admit two origins, generation and procession. From these flow the four relations which exist between the divine Persons. Paternity truly belongs to the Father, because He begets His eternal and consubstantial Son. The filial relation of the Second Person responds to the paternity of the Father. And as the Father and Son together breathe forth the Spirit there are the relations of procession and spiration. These wonderful relations in God are true and real.
We call, therefore, the Holy Ghost the Third Person of the undivided Trinity, because He eternally proceeds from the Father and the Son. This is the clear confession of our creed. Thus the General Council of Florence defines "that the Holy Spirit proceeds eternally from the Father, and the Son as from one principle and by one spiration." In the Sacred Scriptures He is called the Spirit of Christ, as well as the Spirit of God; and He is the Paraclete sent by the Son to accomplish His work on earth. He glorifies the incarnate Word on earth, since He takes of that which is His and shows it unto us. He then proceeds from the Father and the Son as from a fountain and origin, and has all things common with them.
Such is the mystery of the Trinity which declares the divine personality of the Holy Ghost. While there is perfect distinction, so that in regard of personality there is no confusion; there is also the intimate existence of one Person in the other by reason of unity of essence. Thus, according to St. Fulgentius, "the Father is wholly in the Son and Holy Spirit; the Son is wholly in the Father and Holy Spirit; the Holy Spirit is wholly in the Father and the Son." To this end are the words of Christ, twice repeated: "1 am in the Father, and the Father in me." (St. John xiv. 11.) When the apostle is transported at the sight of the ways of God in the works of His hand he cries out in wonder: " O the depth of the riches of the wisdom and of the knowledge of God! how incomprehensible are His judgments and how unsearchable His ways!" Much more will the Christian soul tremble and exult at the thought of the greatness of his Maker. Wonderful in His ways, how far beyond all the reach of finite intellect is He wondrous in Himself ! There from things created, from things conceivable, the mind ascends where clouds and darkness are the outskirts of the throne, where cherubim and seraphim veil their faces before the uncreated light, and all the universe, poised on the divine hand, bows down in adoration. Such is our God, a Trinity in unity, Father, Son, and Holy Ghost in their supreme rest and unspeakable bliss.
