The notion of anointing suggests . . . that there is no distance
between the Son and the Spirit. Indeed, just as between the
surface of the body and the anointing with oil neither reason
nor sensation recognizes any intermediary, so the contact of
the Son with the Spirit is immediate, so that anyone who
would make contact with the Son by faith must first encoun-
ter the oil by contact. In fact there is no part that is not covered
by the Holy Spirit. That is why the confession of the Son’s
Lordship is made in the Holy Spirit by those who receive
him, the Spirit coming from all sides to those who approach
the Son in faith.
The proper name of the Holy Spirit
“Holy Spirit” is the proper name of the one whom we
adore and glorify with the Father and the Son. The Church has
received this name from the Lord and professes it in the Baptism
of her new children.
The term “Spirit” translates the Hebrew word
in its primary sense, means breath, air, wind. Jesus indeed
uses the sensory image of the wind to suggest to Nicodemus
the transcendent newness of him who is personally God’s
breath, the divine Spirit.
On the other hand, “Spirit” and
“Holy” are divine attributes common to the three divine
persons. By joining the two terms, Scripture, liturgy, and
theological language designate the inexpressible person of
the Holy Spirit, without any possible equivocation with
other uses of the terms “spirit” and “holy.”
Titles of the Holy Spirit
When he proclaims and promises the coming of the Holy
Spirit, Jesus calls him the “Paraclete,” literally, “he who is called to
“Paraclete” is commonly translated by
“consoler,” and Jesus is the first consoler.
The Lord also called
the Holy Spirit “the Spirit of truth.”
15 St. Gregory of Nyssa,
De Spiritu Sancto,
16: PG 45, 1321A-B.
14:16, 26; 15:26; 16:7.