GILM 9: Spirit and Word

The working of the Holy Spirit is needed if the word of God is to make what we hear outwardly have its effect inwardly. Because of the Holy Spirit’s inspiration and support, the word of God becomes the foundation of the liturgical celebration and the rule and support of all our life.

The working of the Holy Spirit precedes, accompanies, and brings to completion the whole celebration of the Liturgy. But the Spirit also brings home [Cf. Jn 14:15-17, 25-26-16:15.] to each person individually everything that in the proclamation of the word of God is spoken for the good of the whole gathering of the faithful. In strengthening the unity of all, the Holy Spirit at the same time fosters a diversity of gifts and furthers their multiform operation.

This relationship between the Son and the Holy Spirit is not often described. The GILM seems to suggest that hearing (and learning) the Scriptures is insufficient on its own. That would make sense: that the experience of grace and holiness is dependent on the agency of God, not on human understanding. Perhaps we assume the Holy Spirit is part of a Christian education. But perhaps that is too much to assume.

Of note in the second paragraph is the notion of the abiding presence and work of the Holy Spirit. God is there before and during the liturgy, as well as present when believers live out their Christian discipleship in the world after the liturgy.

And any text on the Holy Spirit would be incomplete without the mystery of a theology of gifts, that both the community and individuals are beneficiaries to the grace of the Spirit.

About catholicsensibility

Todd lives in Minnesota, serving a Catholic parish as a lay minister.
This entry was posted in General Introduction to the Lectionary, post-conciliar liturgy documents, Scripture. Bookmark the permalink.

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