Articles
The Paraclete the Life of the Church
In the liturgy for the Feast of Pentecost, our priestly ministers pray in thanksgiving for the bread and wine about to be consecrated:
…bringing your Paschal Mystery to completion, you [God] bestowed the Holy Spirit today on those you made your adopted children by uniting them to your Only Begotten Son. This same Spirit, as the Church came to birth, opened to all peoples the knowledge of God and brought together the many languages of the earth in profession of the one faith.
St. John Henry Newman’s meditation, “The Paraclete, the Life of the Church,” reflects three chief themes summarized in the Eucharistic Preface for Pentecost: the Holy Spirit providentially founded and sustains the Church, the Holy Spirit brings all Christians into unity with each other and with the Father, and the Holy Spirit providentially directs our particular lives and the course of human history.
First, he considers how the Holy Spirit operates in the Church generally. The ”Third Person of the All-Blessed Trinity” established, maintains, and continually fills the Church with His seven-fold gifts, making her “a great light upon a hill” in this “world of sin.” In the Church heaven is brought down “upon earth,” like the great ladder Jacob saw in a dream, “a great company of Angels” traversing it. The presence of the Holy Spirit in the Church restores the real and abiding “communion between God above and man below.” The “light of grace” here in this life is thus substantially one with the “light of glory” in the next—the Church of the faithful on earth and the Church of the saints in heaven are the same Church, the same body of Christ, united by the adorable Holy Spirit.
Second, Newman ponders the Holy Spirit’s compassionate mercy in bringing him into the Church, inviting us to ponder the same about ourselves. Newman looks to his moments of waywardness in past years, and adores the Holy Spirit for calling and choosing him despite his sins:
“I had no claim on Thee for so wonderful a favour over anyone else in the whole world. There were many men far better than I by nature, gifted with more pleasing natural gifts, and less stained with sin. Yet Thou, in Thy inscrutable love for me, hast chosen me and brought me into Thy fold… I did nothing towards it—I did everything against it… O my God, that overpowering love took me captive. Was any boyhood so impious as some years of mine! Did I not in fact dare Thee to do Thy worst?… I have not a word to say, but to bow down in awe before the depths of Thy love.”
Third, and finally, Newman praises the Holy Spirit for his redemptive power. The Holy Spirit is unsparing in his grace, and so Newman prays, “…give me this further grace, Lord, to use all this grace well, and to turn it to my salvation.” He asks for a deeper love for the Sacraments, and notes especially the power of the Holy Spirit at work in confession and Holy Communion: “Teach me to value as I ought, to prize as the inestimable pearl, that pardon which again and again Thou givest me, and the great and heavenly gift of the Presence of Him whose Spirit Thou art, upon the Altar.” Our redemption is the work of God, in and through the Church, unto life everlasting: “Without Thee I can do nothing, and Thou art there where Thy Church is and Thy Sacraments. Give me grace to rest in them for ever, till they are lost in the glory of Thy manifestation in the world to come.” The Church brings about mankind’s unity with the Blessed Trinity, as the second Vatican Council document Lumen Gentium teaches. Newman’s simple words reflect how this unity is enacted and manifested in the “sacred Liturgy,” as Lumen Gentium says, “wherein the power of the Holy Spirit acts upon us through sacramental signs.” This sacramental unity with God keeps the Church perpetually in the “freshness of youth,” and leads it ultimately to “perfect union with its Spouse” in heaven.
Newman’s understanding of Church history gave him a rich sense of the Holy Spirit’s life-giving power in the Church as it has navigated the birth, growth and decay of various human civilizations. As G.K. Chesterton says, a dead thing can’t go against a stream—only a living thing can. While nature takes her course, the Holy Spirit brings dead things to life again, in our souls and in society, a theme Newman famously explored in his sermon “The Second Spring” (1852). Likewise, in An Essay on the Development of Christian Doctrine, he remarks upon how the Church possesses a living power to take the best in all human peoples, traditions, philosophies, and civilizations, and sanctifies them with the Holy Spirit’s divine life, “claiming to herself what they [in the world] said rightly, correcting their errors, supplying their defects, completing their beginnings, expanding their surmises, and thus gradually by means of them enlarging the range and refining the sense of her own teaching.” This is true of human history, and equally, of each individual Christian. The humble stories of our lives, our obedience, discipleship, and Christian growth, are part of a much larger story of redeeming the world.
With renewed fervor, let us adore the Holy Spirit for the powerful work he has done, is doing, and will do in each of us individually, and in the whole Church collectively, to sum up all things in Christ (Eph. 1:10). With Newman, and by his example, let us more contritely confess our sins and failings, more vigorously adore the mercy, help, and compassion of the Holy Spirit, and thus more profitably enjoy his intimate friendship through our sacramental participation and our growth in virtue, together, as a people He has made one.





