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May 24, 2026 | Fr. Glenn M. Spencer
"If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth…Jesus said… If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him."
The place or the state of being our Lord says he is about to enter is the Abode of the Trinity, the Paradise of God, the Heavenly Jerusalem. You and I have loved ones and friends who are waiting for us and praying for our well being with a depth of both knowledge and love that is far beyond our present horizon. But even though they are on the far side of our present horizon, we really, actually, participate in their life through the sacramental life of the Church and especially by virtue of the Blessed Sacrament of the Altar. It is no small thing that since Easter, the Gospel for six of our Sunday masses has been taken from the Farewell Discourse; but we left it behind in Ascension tide when we commemorated the event in which our Lord bodily entered into that heavenly reality. But in Whitsunday we return to the Farewell Discourse one last time for the whole Church year. The Gospel for today, taken from John 5:4, records Jesus’ promise that his Father would send the Holy Spirit to the Church when he ascended to the heavenly kingdom.
The Holy Spirit is the Third Person of the Blessed Trinity and therefore very God of very God or as the proper preface for Trinity Sunday puts it:
"For that which we believe of thy glory, O Father, the same we believe of the Son, and of the Holy Ghost, without any difference of inequality…"
"Pentecost"
Titian
First we need to speak of the Son, and then, we can speak of the Holy Spirit. And of course you cannot have a “Son” without first having a “Father.” And you cannot have a “Father” without having an offspring and this offspring is the Son. So there was never a time when God was not Father which means there was never a time when the Son was not. You already know this from the Preface of The Fourth Gospel. The Son came from the Father with a mission and that mission was fulfilled in his Incarnation and the work the Son did in this world of place and time. His mission involved the creation of a state of being that did not exist before his Incarnation and that state of being is the One, Holy, Catholic, and Apostolic Church — also named The People of God, The Body of Christ, the Bride of Christ, The Temple of the Holy Spirit:
Jesus the Messiah…
"gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Titus 2:14
The giving of himself refers to the mission of the Son of God which began with his Incarnation and includes his many miracles, his healing the sick, his taking charge of and casting out evil spirits, his teaching, his consent and intentional offering up of his life on the Cross for our sins, his resurrection from the dead, his ascension into Heaven, his promise of the sending of the Holy Spirit, as well as his promise to return for us — all that, in accordance with the will of God the Father.
What I want you to see is that the Son and the Holy Spirit share one mission from the Father into creation. It is the Son Incarnate, Jesus the Messiah, that the disciples saw, heard, and felt as he touched their bodies and it was God’s own body of flesh that they themselves touched with their own hands of flesh — the visible, carnal image of the invisible God. Even his dead body that they lovingly prepared for burial — even that body was God’s own body of flesh. And his resurrected body, the one Jesus offered Thomas to probe with his hand and believe, is God’s own resurrected body of flesh.
But it was then and is now the Holy Spirit who effects, who executes, who actually brings about the work of Christ in us. The mission of the Son and the Holy Spirit is obvious from the beginning of the Incarnation - it was the Holy Spirit who hovered over Mary, the Mother of God, and effected the virginal conception of Jesus; it was the Holy Spirit who lighted upon the beautiful head of Jesus after his baptism; it is the Holy Spirit through the instrument of water baptism who regenerates Christians, ingrafts us into the human nature of Christ, ingrafts us into the Church, infuses us with the heavenly virtues, and it is the Holy Spirit who comes to dwell in us. But how does the Holy Spirit accomplish his work?
Think of the work of the Holy Spirit in terms of inspiration (as in breathing into) or infusion — the Holy Spirit is the Breath of God. This is an analogy. Because the Holy Spirit is the third Person of the Trinity and not merely breath. Recall the beginning:
"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul…"
What God breathed into man, was not only the “breath of life,” but also the way of life that God intended for his creature man. And recall that our first parents had a mission from God, a mission appropriate to the Image of God, which was to care for creation in such a way as to bring it to full blossom. And that continues to be our mission to this day.
This way of life is what we could call a virtuous life, but it was a life virtuous both natural and supernatural. Virtues are the good habits of the intellect and the will; they are convictions and well-grounded dispositions that enable us to order our passions and to practice self-mastery. It is self-mastery that enables us to care for creation and bring it to blossom.
What we may call the natural virtues fall into four categories that we also know as the cardinal virtues of prudence, temperance, fortitude, and justice. We learn these virtues from our families, our teachers, and our communities and they become a part of our life by practice. A person’s character takes form as he or she deliberately practices these virtues in our communities. In a sense these are public virtues or we might say they are social virtues since they have to do with the way we relate to others. But, because of the wounds of the Fall, it has become very difficult for us to make progress in our life as virtuous people. Our interior life, our way of relating to the world, is not only wounded, but pitifully disordered and without self-mastery; instead of bringing creation to blossom, we have a tendency to snatch the bud before it blooms.
But Catholics are not left to the cardinal virtues because the center of our moral life as Christians are the heavenly virtues of faith, hope, and charity. The heavenly virtues rightly order and give meaning to the cardinal virtues. The heavenly virtues are not acquired by human efforts, nor do we acquire them through Christian education, but rather they are, like our very existence, pure gifts from God that enable us to know that God is and that God is good, through the virtue of faith; to desire God and await his finality, his will, for all thing by the virtue of hope; and to love God for his own sake, through the virtue of charity. Faith, hope, and charity are entirely focused upon God.
Now note that human desire is for the future. We don’t desire what we already have because we already have it. Desire lures us into the future.
"If ye love me, keep my commandments."
Keeping Jesus’ commandments is not just a matter of keeping a new or a revised list of moral precepts, but rather, as you well know, it is a matter of life, a way of life, a state of being in loving union with Jesus. Being in loving union with Jesus is another way of saying that we are already participating in the divine nature and the theological virtues are evidence of that participation — though they be imperfect, incomplete, in process. These supernatural virtues, heavenly virtues, were infused into us heart and soul by the Holy Spirit when we were baptized and it is our duty to cooperate with the Holy Spirit in nurturing the virtues so that they spring up and flourish in our lives corporately and individually.
Our participation in the divine nature enables us to exercise the theological virtues. In turn the theological virtues “habituate, align, orient, and dispose man’s faculty for participation in the divine nature.” In other words, the theological virtues renew & perfect our intellect, our will, and our desires.
"And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you."
The reality of the Incarnation is made really real in our life by the work of the Holy Spirit, first on Pentecost and now repeatedly in the Church through the sacraments. Through the heavenly virtue of faith we believe that Jesus is true God and true man. By the virtue of hope our desires are fixed upon God’s will for our life and the life of this world. And through the virtue of charity we love our Incarnate God of flesh for his own sake as the most perfect end for our affections and deeds. This is reality: Our participation in the divine nature enables us to exercise the theological virtues to live and to fulfill our God-given destiny.
"And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you."
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