452

THEOLOGICAL STUDIES

instance failed to modify favorably the course of the malignancy. Radiation of the
adrenals has not been attempted to date. The procedure which will in most in­
stances insure the most rapid favorable effect on the malignancy is castration.
The plan for the most prolonged satisfactory control of the malignant proces
consists of castration and the subsequent symptomatic administration of the afore­
mentioned chemical substances in as small dosage as possible.49

Conclusions, from an ethical standpoint, as regards recent treat­
ments of carcinoma of the prostate:
1) Estrogens should be employed first. 2) If estrogens prove in­
effective, all ethical objection to orchidectomy ceases. 3) If further
scientific evidence proves orchidectomy with subsequent use of estro­
gens the most effective way to prolong life, then orchidectomy may
be employed first with a subsequent use of estrogens. 4) If further
evidence bears out Huggins’ claim that a protracted use of estrogens
alone is carcinogenic, all ethical objection against the immediate use
of orchidectomy disappears. 5) X-ray treatment of the gonads is
ethically objectionable.
49 William P. Herbst (by permission).

THE HOLY GHOST IN THE MYSTICAL BODY OF
CHRIST ACCORDING TO ST. AUGUSTINE
STANISLAUS J. GRABOWSKI, S.T.D., S.T.M.
The Catholic University of America

E Church portrayed by St. Augustine in his voluminous writ­
ings is one of hierarchical organization, of the “communion of
the sacraments,” of the profession of the same faith (in opposition to
heretics), of the manifestation of mutual charity (in opposition to
schismatics). External elements and visible bonds are essential to
the concept of the Church in the mind of the Bishop of Hippo. In
fact, he maintains that no religion, true or false, is possible without
eitemal and visible rites and observances. Yet more than this, the
Church of St. Augustine is a Church of the Holy Ghost and of grace,
that is to say, it is a Church of life. It is a Church of internal faith,
hope, and charity. This spiritual life of the individual member and
of the corporate membership of the Church was as real to St. Augustine
as the life of the physical human body with which he compares it.
The Church in this latter aspect is to St. Augustine the Body of
Christ, the Corpus Christi, as he invariably designates it without any
further qualification. The most important of the invisible elements
entering into its being is the Holy Ghost, the uncreated factor in it
and the source of the other sanctifying elements: faith, hope, charity,
and grace. In the present article we shall study: (1) the relation of
the Holy Ghost to the Mystical Body of Christ; (2) the relation of the
Holy Ghost to men outside of the Church. A later article will take
up: (3) the relation of the Holy Ghost to sinners in the Church; and
(4) the subsequent history of the doctrine on the Holy Ghost as the
soul of the Mystical Body of Christ.

?

RELATION OF THE HOLY GHOST TO THE BODY OF CHRIST

1

The human body is used in St. Paul, tradition, and St. Augustine
as a type for the Body of Christ. If the analogy drawn between these
two is so faithful, at times even servile, entering into minute compari­
sons, a fortiori there must be in the Body of Christ some worthy
correspondent to the most noble constituent of the human body. Just
as the human body has a soul from which its life emanates, so also the
453

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THEOLOGICAL STUDIES

Corpus Christi has for its soul the Holy Ghost who vivifies it. The
human soul is one, yet it performs a variety of functions through
various corporeal members and the senses; so is the Holy Ghost the
real and sole fountain of the true spiritual life in the Church, uniting
all into one whole organic being and operating diversely in various
members of the Body of Christ.1 Who does not feel St. Paul speaking
in the words of St. Augustine?2
St. Augustine appears at a time when the echoes of the pronounce­
ments of Pope Damasus I (384)’ and the First Council of Constanti­
nople (381) concerning the divinity of the Holy Ghost, against the
Macedonians, were reverberating throughout Christianity. Through­
out the Bishop’s works there is emphasis placed on the divine nature
of the Third Person of the Godhead. For the Holy Ghost whom St.
Augustine has in mind is He “who is in the Trinity consubstantial
with the Father and the Son.”4 He is by procession the Spirit con­
jointly of the Father and the Son,® and therefore He is “God from
God.”8 This is the same Spirit by whom Christ has been sanctified
and of whom He was born.7 It was He whom Christ promised during
His earthly sojourn, whom He sent after His resurrection and ascen-

THE HOLY GHOST IN THE BODY OF CHRIST

455

sion to the apostles and to the Church, and who is therefore termed
in St. John8 and St. Paul9 the Spirit of Christ. St. Augustine too,
following the lead of Sacred Scripture, correlates the Holy Ghost to
Christ, naming Him the Spirit of Christ.10 This Spirit of Christ11
becomes the spirit also of Christ’s fullness and continuation on earth,
that is, of His Body the Church.
Because of the repeated and emphatic presentation of this office of
the Holy Ghost in the Body of Christ, one might easily be inclined to
limit this task only to the Person of the Holy Ghost, to the exclusion
of the other divine Persons. Yet the Bishop of Hippo teaches that
the Person of the Holy Ghost, who is consubstantial with and equal
to the Father and Son, operates conjointly with Them in animating
the Church. He explicitly states that the Father and Son are likewise
indwellers in the temple which is the Body of Christ and consequently
vivifiers of Christ’s Church: “God therefore dwells in his temple, not
only the Holy Ghost, but also the Father and the Son. . .. The temple
therefore of God, that is, of the whole Trinity, is the holy Church.”12
It is this same doctrine which underlies the indwelling of the Holy
Ghost in individual souls. Although Sacred Scripture frequently fo­
cuses our attention upon the Person of the Holy Ghost as the soul’s
indweller, yet it gives an unmistakable clue, in our Lord’s own words,
to the recognition of an inhabitation common to all three divine Per­
sons.” St. Augustine too pauses, here and there, to remind us of this
inseparable indwelling of the Persons of the sacred Trinity in the just
man 14
There are reasons for associating this office of the Godhead as soul

1 Sermo 258, 2 (PL 38, 1232): “Membra nostra attendite. Multis membris constitu­
tum est corpus, et vegetat membra omnia unus spiritus. Ecce humano spiritu, quo sum
ego ipse homo, membra omnia colligo : impero membris ut moveantur, intendo oculis ad
videndum . . . officia membrorum dispartita sunt, sed unus spiritus continet otnnù.
Multa jubentur, multa fiunt: unus jubet, uni servitur. Quod est spiritus noster, id est
anima nostra, ad membra nostra, hoc Spiritus Sanctus ad membra Christi, quod est
Ecclesia. Ideo Apostolus, cum corpus unum nominasset, ne intelligeremus mortuum
corpus: unum, inquit, corpus. Sed rogo te, vivit hoc corpus? Vivit. Unde? De uno
spiritu. ‘Et unus spiritus.’ ”
*F. Prat, La théologie de saint Paul (16e éd.; Paris, 1927), I, 360: “L’âme du corps
•Implicitly in John 132, 33; 15:26; directly I John 4:13.
mystique, c’est l’Esprit-Saint.. . . Non seulement l’Esprit-Saint habite dans l’Egliseet
•For instance, Gal. 4:6; Rom. 8:9-10; Π Cor. 3:17; cf. F. Prat, op. at., Π, 352-55;
dans chacun des justes comme dans son temple, mais il y est comme un principe de cohé­
E. Mura, Le Corps mystique du Christ (Paris, 1936), I, 198.
sion, de mouvement et de vie.”
“ In Jo. Ev. Tr. 26,13 (PL 35,1612) : “Fiant corpus Christi, si volunt vivere de Spiritu
•See the Anaihematisms of Pope Damasus, released in the IV Roman Synod in 380;
Christi. De Spiritu Christi non vivit, nisi corpus Christi”; cf. ibid., 26,16 (PL 35,1618).
cf. P. Constant, Epistolae Romanorum Pontificum a S. Clemente I usque ad Innocentium III
u The reasons for making the Holy Ghost in so far as he is the Spirit of Christ the
(Parisiis, 1721), p. 511 A ff.
j soul of the Church are presented by S. Tromp, Corpus Christi Quod Est Ecclesia (Romae,
4 De div. quaesi. ad Simpl., Π, 1, 5 (PL 40, 132); cf. M. Schmaus, Die psychologist»/
I 1937), p. 169.
Trinitatslehre des hl. Augustinus (Munster, 1927), pp. 121 ff. and 386 ff.
i
“Enchiridion 56, 15 (PL 40, 259).
•Sermo 71, 20, 33 (PL 38, 463): “Spiritus autem sanctus communiter habetur a Pitre
uRom. 55; 8:9; 8:11; Gal. 4:6; I Cor. 6:19; Π Cor. 6:16; John 14:16 ff.
et Filio: quia Spiritus est unus amborum.”
»£/. 187, 5, 16 (PL 33, 837; CSEL 57, ed. Al. Goldbacher, IV, 94): “Quis porro
•In Ιο. Εν. Tr. 7,6 (PL 35, 2031).
audeat opinari, nisi quisquis inseparabilitatem penitus Trinitatis ignorat, quod in aliquo
Ί De praed. sanci., 15, 31 (PL 44, 982): “.. . natus est de Spiritu sancto et virgine
habitare possit Pater et Filius, in quo non habitet Spiritus Sanctus, aut in aliquo Spiritus
Maria.’?
Sanctus in quo et non Pater et Filius?”

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THEOLOGICAL STUDIES

of the Church preferentially with the Person of the Holy Ghost. By
virtue of His procession He is the “Spirit,” as proceeding from the
Father and the Son; whence it is fit for Him to be the spirit, that is,
the life, of the Body of Christ. The life of this body is grace, which
is a purely gratuitous gift of God; the Holy Ghost, again, in the mode
of His procession, is the uncreated and the greatest of gifts, therefore
He is called grace.15 The life of the soul is associated or identified
with love {dilectio, caritas} ; here again the Holy Ghost, proceeding from
the will, the seat of a variety of voluntary acts, but all rooted in low,
is a symbol of it.16 Finally, since the Holy Ghost by virtue of His
procession is the umtive bond of love whereby the Father and the
Son are ineffably united,17 it is becoming also that the effecting of the
union of the faithful forming the Body of Christ through charity be
appropriated to the Holy Ghost.

One Spirit, One Body

THE HOLY GHOST IN THE BODY OF CHRIST

457

Ghost, insofar at least as they did not deny His existence, but who
denied that He was in Christ and ascribed the latter’s works to the
devil, instead of recognizing them as coming from the Holy Ghost.1’
The great African Bishop conceives the Church not only as a social
religious organization held together by external rites and practices, but
also, and that principally, as a corporate entity animated by internal
life which permeates the whole. The soul of this corporate entity, the
Body of Christ, is the Holy Ghost, for He is its unifying and vivifying
principle. Since there is but one Holy Ghost, He is confined in the
capacity of a life-giving soul to the one Body of Christ, the Catholic
Church. Whosoever will be animated by the life of which the Holy
Ghost is the author must accede as member to the body which he
inhabits. Hence St. Augustine’s exhortation: “Let them become the
Body of Christ, if they wish to live of Christ’s Spirit. Only the Body
of Christ lives of the Spirit of Christ. ... Do you also will to live of
the Spirit of Christ? Be in the Body of Christ.” Then it is that one
lives “for God in God.”19
This teaching about the Person of the Holy Ghost as the soul of the
Church was a potent polemical force w’hich St. Augustine perceived
to be at his disposal and which he effectively wielded against his sepa­
rated brethren in Africa. The Donatists were aware of the traditional
doctrine that the Holy Ghost was an internal gift and was conferred
upon the individual,20 but the Bishop of Hippo, who likewise teaches
an immediate and internal abiding of the Holy Spirit in the soul of
the just individual, makes the actual possession of this divine Person

The doctrine of the Holy Ghost as the soul of the Body of Christ
was an indispensable constituent of Augustine’s concept of the Church.
In one of his sermons the holy Bishop, who throughout his works
displays a comprehensive knowledge not only of Sacred Scripture but
also of tradition and the history of doctrine, including erroneous tenets,
enumerates a series of such false beliefs concerning the Holy Ghost
Yet, he says, even if one should know and hold the truth about the
nature and the Person of the Holy Ghost, it would be of no avail and '
displeasing to God, were one also to deny His indwelling in the Body
of Christ, the one true Catholic Church. Those who do precisely this
«Sermo 71, 3, 5 (PL 38, 447): “Ac per hoc et Judaei et quicumque haeretici Spiritum
are likened to the Pharisees, who had some conception of the Holy
Sanctum confitentur, sed eum negant esse in Christi corpore, quod est unica ejus Ecclesia,
u Sermo 144, 1, 1 (PL 38, 788) : “Gratia quippe Dei, donum Dei est. Donum autts
maximum ipse Spiritus Sanctus est; et ideo gratia dicitur.” Cf. also De fide et syni^
9, 19 (PL 40,191; CSEL 41, ed. J. Zycha, 22); De Trin., VHI, 1 (PL 42,946); üid., XV,
17, 29 (PL 42, 1081).
«De Trin., XV, 31 ff. (PL 42, 1083): “Dilectio igitur, quae ex Deo est et Deus est,
proprie Spiritus Sanctus est, per quem diffunditur in cordibus nostris caritas Da, pe
quam nos tota inhabitat Trinitas.”
17 De agone Chris., 16, 18 (PL 40,300; CSEL 41,119) : “Quia revera magnum est nsrate
conspicere . .. ipsam Charitatem et Sanctitatem, qua Generator et Generatus ineffabili»
sibi copulantur”; De Trin., XV, 37 (PL 42, 1086) : “Et si charitas qua Pater diligit Filium,
et Patrem diligit Filius, ineffabiliter communionem demonstrat amborum; quid convenieo- ;
tins quam ut ille dicatur charitas proprie, qui Spiritus est communis ambobus?"

non utique nisi ima catholica; procul dubio similes sunt Pharisaeis, qui time etiamsi esse
Spiritum Sanctum fatebantur, negabant tamen eum esse in Christo, cujus opera in daeaonibus ejiciendis daemoniorum principi tribuebant.”
«In Io. Et. Tr. 26, 13 (PL 35, 1612-13).
MP. Battifol, Le catholicisme de saint Augustin (4e éd.; Paris, 1929), p. 238, says:
“.lux hérétiques, qui voudraient que l’Esprit soit un don immédiat, Augustin oppose cet
axiome que l’Esprit est un don auquel nous participons dans [’Eglise, l’unique Eglise étant
ia Catholica.” This is not altogether exact. It must be stated that this internal and
individual possession of the Holy Ghost is a doctrine which is common to St. Augustine
and the Donatists. The Bishop of Hippo, however, maintains that he who leaves the
®ity of Christ’s Body loses also the personal indwelling of the Holy Ghost in his own
soul, or who stands outside of the unity of the Church cannot be the possessor of the Holy
Ghost in his inner being.

458

THEOLOGICAL STUDIES

dependent on the adherence to the corporate body of the faithful, that
is, the Body of Christ, in which He dwells as its soul. Failure to be
in this one Body deprives one of the personal indwelling of the Holy
Spirit. The saint recurs again and again to the prototype; the analogy
drawn from, it was ineluctable : if the arm or leg is severed from the
body it no longer belongs to that body, for it is no longer under the
influence of the soul permeating the body with its life. So too there
is but one Church, the Body of Christ, and one soul in it alone, the
Holy Ghost; whoever is not a member of the Church cannot participate
in the life-giving power of the Holy Ghost.
Exclusion from the Spirit
In consequence of this principle the following classes of men are
destitute of the Holy Ghost:
1) Jews and Pagans. These, not being reborn of the Holy Ghost
through baptism, have no life and are alien to the Church of God.
Considered from this point of view, their lives are miserable, and are
more truly death rather than life. For the life issuing from the sacra­
ment of baptism is necessary in order that one be built into that
spiritual edifice of God destined for bliss.21
2) Such as have been baptized outside of the Church, that is to say,
in heretical and schismatic factions. The African Doctor, unlike some
of his earlier renowned countrymen, admits the validity of baptism
administered elsewhere; and hence that, as a result of this sacra­
ment, a certain form (Jorma,22 forma pietatis22} is imprinted in the soul
of the recipient. There is, however, something lacking, and this he
expresses as being a rebirth by or in the Holy Ghost, or declares simply
to consist in the want of the Holy Ghost. On this distinction between
the reception of a sacrament, resulting in a “form” and the reception
* Ep. 187, 10, 33 {CSEL 57, IV, 111) : “Praeter hoc enim aedificium, quod beatifagdum construitur ad aeternam habitationem Dei, vita hominis omnis infelix, et mors est
potius appellanda gnam vita. Quisquis ergo habitabitur Deo, ne ira Dei maneat super
eum ab hoc corpore, ab hoc templo, ab hac nativitate non erit alienus. Omnis aurem
non renatus alienus est.” According to the Maurist text {PL 33, 845) the last two sen­
tences read: “Quisquis ergo habitabitur a Deo, ne ira Dei maneat super eum ab hoc corpore,
ab hoc templo, ab hac civitate non erit alienus. Omnis autem non renatus alienus est"
a Sermo 268, 2 {PL 38, 1232): “Forma est: nisi intus spiritu vegeteris, frustra feris de
forma gloriaris.”
° Sermo 71, 32 {PL 38, 462) : “Non enim defuit etiam foris positis ista forma pieuts"

THE HOLY GHOST IN THE BODY OF CHRIST

459

of the Holy Ghost, St. Augustine is emphatic and insistent.24 Tanta­
mount to the Holy Ghost, and in opposition to the forma, is life which
is conferred by the sacrament legitimately received.28 By virtue of
the once received forma of the sacrament, the Holy Ghost may be
acquired by accession to the communion of the Catholica.26 The Holy
Ghost, therefore, does not act in the capacity of an animating prin­
ciple, as a soul, for those who, even if they do constitute a body or
communion of men, have received the baptismal sacrament outside of
the sphere of the one Body of Christ. Thus baptism, established by
Christ, the Founder, as the instrument of incorporation into that
Body, cannot produce this life-giving effect unless it is administered
by its rightful owner, the Church, within its communion.27
3) Finally, heretics and schismatics who have actually separated
themselves by their own fault from the Church’s doctrinal or social
unity. The saintly Bishop admonishes his hearers: “Remember, those
who are adverse to unity have not the Holy Ghost.”28
The Unity of the Church

Unity can be understood in a twofold sense according to the degree
or intimacy of the union.29 First, there is an external union or asso­
ciation of members in a religion through sacramental rites and religious
observances and the external profession of the same beliefs. St.
Augustine admits this unity by way almost of condescension as the
* Sermo 269, 2 (PL 38, 1236): “Haec itaque distinctio inter acceptionem baptismi, et
«optionem Spiritus Sancti, satis nos instruit, ne habere eos continuo Spiritum Sanctum
petemus, quos habere baptismum non negamus.”
■ Sermo 248, 2 (PL 38, 1232) : “Jam vero si membrum praecidatur de corpore numquid
struitur spiritus? Et tamen membrum agnoscitur quid est: digitus est, manus est,
:nrhmm est, auris est; praeter corpus habet formam, sed non habet vitam.”
■ Sermo 71, 32 (PL 38, 462): “Quapropter quicumque in schismaticis vel haereticis
cagregationibus, vel potius segregationibus baptizantur, quamvis non sint renati Spiritu,
... tamen cum ad catholicam veniunt, et societati Spiritus aggregantur, quem foris procul
iihio non habebant, non eis repetitur lavacrum carnis.”
r Contra Crete., Π, 12,15 (PL 43, 476; CSEL 52, ed. M. Petschemg, Π, 374): “Merito
cehmtur hi, qui extra Ecclesiam baptismum Ecclesiae perceperunt non habere Spiritum
iactum, nisi cum ipsi Ecclesiae in vinculo pacis per connexionem caritatis adhaerescunt.”
* Sermo 7, 11, 13 (PL 38, 74).
•W. Simpson, St. Augustine and African Church Divisions (London, 1910), p. 72:
"Sut what is unity? At times it means external intercommunion; at other times it
i&otes the deeper conception of inward identity.”

460

THEOLOGICAL STUDIES

THE HOLY GHOST IN THE BODY OF CHRIST

minimum requirement for Church membership. Secondly, there is an
internal unity, affecting and uniting the members of the Church intrin­
sically. It must be evident from a closer study of St. Augustine's
works that this unity in the Church, of which he usually and princi­
pally speaks, comprises more than an external, social, moral unit}·.
His call to his churchmen for unity, peace, charity does not rest upon
understanding, sympathy, intercommunion, and congeniality alone,
but it involves a more intimate and, at the same time, a more mys­
terious participation in the life and Spirit of the Church. To belong
to the “unity of the Spirit in bonds of peace” {unitas Spiritus in vinculo
pacts),30 to adhere “to the Church by the bonds of peace through the
union of charity” {Ecclesiae vinculo pads per connexionem caritatis}?
to participate in an exchange of spiritual things,32 to communicate in
this Body so as to be animated inwardly by the spirit {intus spiritu
vegeteris)33—all of these necessarily carry us into the sphere of those
communions which are intrinsic and imperceptible, yet real and formed
by real ties.
The Holy Ghost is the soul of all who have been incorporated into
the Body of Christ. But He provides also the means whereby the
intimate, spiritual union is accomplished. As soul, He imparts life
through His created gifts of grace; as unifier, He confers charity, a
spiritual unifying factor.34 In virtue of the latter the spiritual struc­
ture of the Body of Christ is formed as a single entity. St. Augustine,
using a term which occurs in the Latin classics35 to denote this dose
"Sermo 71, 32 (PL 38, 462).
« Contra Cresc., Π, 12, 15 (PL 43, 476; CSEL 52, II, 374).
"Sermo 212, 1 (PL 38, 1058): “Et vestra societas est commerduni spiritualium, ut I
similes sitis negotiatoribus bonam margaritam quaerentibus (Matt. 13:45). Haec est
chantas, .. .”
"Sermo 268, 2 (PL 38, 1232); cf. In Io. Ev. Tr. 27, 6 (PL 35, 1618).
44 In Io. Eo. Tr. 27, 6 (PL 35, 1618): “Ut autem simus membra ejus, unitas nosrocpaginat. Ut compaginet unitas, quae facit nisi charitas? Et chantas unde? Apostolus
interroga: Charitas, inquit, Dei diffusa est in cordibus nostris per Spiritum sanctum qui ■,
datus est nobis [Rom. 5:5].”
“Thus, Cicero, De senectute, 21, 77: “. . . dum sumus in his inclusi compagibuscor­
poris {bodily structures]”; cf. also P. Velleius Paterculus, 2, 127, 3; M. Annaeus Luœas. .
5, 119. The term is used also for the body of the state; e.g., C. Cornelius Tacitus, His- I
Iorio, 4, 74.

461

union, calls it a compago corporis, a compaginatio unitatis et charitatis
*
an aedificium ad Christi compagem.31
St. Augustine, when speaking of the vivifying indwelling of the Holy
Ghost in the one Church, and exclusion of heretics and schismatics
from the Church and the Holy Ghost, has before his eyes the image
of the human body. From this latter he takes the cue for describing
the operations and their extent in the Body of Christ. To it he calls
the attention of his hearers : membra nostra attendite. He clings per­
sistently to this palpable reality for his description of the spiritual
body. As to the soul, the spirit, it is one, it holds all members to­
gether, it animates them, but it operates diversely according to the
member that it commands.38 Yet this is the indisputable law: the
human soul animates only those members which constitute a part of
the body to which that soul is confined. No member which does not
constitute a part of that body, and none that is severed, can be vivified
by the spirit of that body. “Now if the member is cut off from the
body, does the spirit also follow?”39 The same law is applied with
emphasis and persistence to the Body of Christ. The Holy Spirit, who
is the Spirit of Christ, is confined as a soul to the Body of Christ.
All who are in this Body as members are vivified by Him, whereas all
who are outside of this Body are devoid of Christ’s Spirit and life.
Qui ergo habet Spiritum Sanctum, in Ecclesia est.... Quicumque praeter hanc
Ecdesiam est, non habet Spiritum Sanctum.40
Ecclesia catholica sola est corpus Christi.... Extra hoc corpus neminem vivificat

•In Io. Ev. Tr. 27, 6 (PL 35, 1618); Ep. 185, 46 (PL 33, 813; CSEL 57, IV, 40).
17 Enar. in Ps. 86, 4 (PL 37, 1104): “Sacramentum est cujusdam universitatis; quia
per totum orbem terrarum futura erat Ecclesia, unde vocatur hoc aedificium ad Christi
compagem.. . . Quomodo vocatur? Undique in Trinitate vocatur: non vocatur nisi bap­
tismo in nomine Patris, et Filii, et Spiritus Sancti.”
"Sermo 268, 2 (PL 38, 1232): “Multis membris constitutum est corpus, et vegetat
membra omnia unus spiritus.. .. Officia membrorum dispartita sunt, sed unus spiritus
continet omnia. Multa jubentur, multa fiunt: unus jubet, uni servitur.”
"Sermo 7, 11, 13 (PL 38, 74). So also In Io. Ev. Tr. 27, 6 (PL 35, 1618): “Nam
spiritus qui est in te, o homo, quo constas ut homo sis, numquid vivificat membrum quod
separatum invenerit a came tua? Spiritum tuum dico animam tuam: anima tua non
vivificat nisi membra quae sunt in came tua; unum si tollas, jam non vivificatur ea anima
tua, quia unitati corporis tui non copulatur.”
"Sermo 268, 2 (PL 38, 1232).

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THE HOLY GHOST IN THE BODY OF CHRIST

THEOLOGICAL STUDIES

Spiritus Sanctus.... Non habent itaque Spiritum Sanctum qui sunt extra
Ecclesiam.·41

And avowing the same principle concerning schismatics and here­
tics, he says:
.. sed multo magis isti [haeretici et schismatici] eum
[Spiritum Sanctum] non acceperunt, ubi a corporis compage divisi,
quod solum coipus vivificat Spiritus Sanctus. . . ,”42 Heretics and
schismatics, therefore, can have no claim to the possession of the Holy
Ghost because they are separated from the one Church, which He
vivifies. To these, likewise, the Augustinian adage would have to be
applied: “Outside of the Church, there is no salvation.” But the
question arises: who is a heretic and who a schismatic?

The Meaning of Heresy
St. Augustine instinctively feels what a heresy43 is as opposed to the
true Church; yet it is impossible or most difficult, as he confesses,44
to give a definition in which the essential characteristics would be
embraced. As an example of this difficulty, he points out two cata­
logues of heresies, the one of Philastrius, Bishop of Brixen, and the
other of Epiphanius, Bishop of Cyprus, who differ much in their
enumeration of heresies, even in covering the same period; wherefore
he concludes: “This certainly would not happen, unless one thing
seemed to be a heresy to the one, and another to the other.”45 Hence
follows, by inference, his warning to be careful in calling or considering
someone a heretic, for there is danger of making heretics of those who
are not.4® The most elementary constituent in the notion of heresy
is falsity of doctrine from the rule of faith (a regula veritatis) so that
« Ep. 185,11, 50 (PL 33, 815; CSEL 57, IV, 44).
a Ep. 185, 46 (PL 33, 813; CSEL 57, IV, 40).
*· Cf. J. de Guibert, “La notion d’hérésie dans S. Augustin,” Bull. lift, fed., 1920, p.
368-82.
** Ep. 222, 2 (PL 33, 999; CSEL 57, TV, 447-48):
. . quid sit haeresis,... reven
hoc omnino definire difficile est”; De haer. (PL 42, 23): “Quid ergo faciat haereticum,
regulari quadam definitione comprehendi, sicut ego existimo, aut omnino non potest, aut
diffidlime potest.”
45 Loc. cii. :
. quod utique non evenisset, nisi aliud uni eorum videretur esse haeretis,
et aliud alteri.”
* Loc. cit. : u.. . cavendum, cum omnes [haeresesj in numerum redigere conamur, ne
praetermittamus aliquas, quamvis haereses sint; aut annumeremus aliquas, cum haereses
non sini.”

463

heretics participate in the oneness of the Christian name, but not in
the oneness of faith.47 Augustine gives us a description of a heretic
when he says: “Haereticus est, ut mea fert opinio, qui alicujus tem­
poralis commodi et maxime gloriae principatusque sui gratia falsas ac
novas opiniones vel gignit vel sequitur.”48 From this description, as
well as from inferences of many other assertions, it is evident that
novelty in doctrine as opposed to received and traditional teaching is
branded as a heretical error.
Yet St. Augustine seems to require more than this to make a true
heretic. Those who stray beyond the paths of tradition and orthodoxy
are expected to be made cognizant of their opposition to the true
Church; if they continue to embrace the same error, they become
heretical. It is obstinacy, perversity, and intractability that enter
into the notion of heresy.49 Those are not heretics, although their
beliefs are erroneous, who bona fide are of the opinion that theirs is
the teaching of the Church.50 Nor are those to be deemed heretics
who have inherited errors from their heretical parents, but are willing
to abandon them when they have discovered the falsity of their beliefs.51
The place of heretics is outside of the Church; by their heresy they
cease to be true members of the Church, so that they should also be
formally excluded from its Body. But it can happen that a Christian,
attached apparently to the Body and living in communion with the

e Quaesi, sepi, in Mt., XI, 1 (PL 35, 1367): “__ [haeretidj pravis opinionibus ad falsa
dogmata convertuntur . . . bene intelliguntur haeretid, quia non sodetate unius Ecdesae
«i unius fidei, sed societate solius nominis christiani in hoc mundo permiscentur bonis
...haeretid falsa credunt.. ..”
•De utilitate cred., I, 1 (PL 42, 65; CSEL 25, ed. J. Zycha, 3).
•De Civ. Dei, XVIII, 51, 1 (PL 41, 613; ed. Dombart-Kalb, Π, 335): “Qui ergo in
bxlesa Christi morbidum aliquid pravumque sapiunt, si correpti ut sanum rectumque
sciant, resistunt contumaciter, suaque pestifera et mortifera dogmata emendare nolunt,
sed defensare persistunt; haeretid fiunt, et foras exeuntes habentur in exercentibus inimics.” Cf. De Gen. ad lit. VII, 9, 13 (PL 33, 160; CSEL 28, ed. J. Zycha, I, 208) ; De Bapt.
I IV, 16, 23 (PL 43, 169; CSEL 51, ed. M. Petschenig, I, 249); Ep. 43, 1, 1 (PL 33, 160;
CSEL 34, Π, 85).
j
· Contra mendacium ΙΠ, 4 (PL 40, 521).
I
aEp. 43, 1, 1 (PL 33, 160; CSEL 34, Π, 85): “Sed qui sententiam suam, quamvis
; filsam atque perversam, nulla pertinad animositate defendunt, praesertim quam non
■ wdada praesumptionis suae pepererunt, sed a seductis atque in errorem lapsis parentibus
acceperunt, quaerunt autem cauta sollicitudine veritatem, corrigi parati, cum invenerint;
nequaquam sunt inter haereticos deputandi.”

464

THE HOLY GHOST IN THE BODY OF CHRIST

465

THEOLOGICAL STUDIES

des and schismatics: “Siquidem haeresis est diversa sequentium secta:
other members, entertains steadfastly and unhesitatingly an erroneous,
schisma vero idem sequentium separatio.”55
heretical belief about God or any doctrine which belongs to faith, but
St. Augustine admits in principle this discrimination, which in no
does not make it public for fear of being excluded from the Church.
way varies from what he asserts elsewhere.87 His contention, how­
Such a one, observes St. Augustine, is to be adjudged in truth a heretic
ever, is that separation from the true and living Church can be a mere
and consequently does not really belong to the Church, the Body of
separation, and consequently bear the appellation schism, provided it
Christ, whose member he seems to be.62 And the Bishop of Hippo
be a recent separation, but he maintains a schism cannot remain long
warns us that there are many such concealed heretics within the pale
as such, since it will sooner or later turn into a heresy. Therefore,
of the Church who are expelled only then when they begin to defend
be defines a schism as a “recens dissensio,” whereas a heresy is a
their error and to agitate the multitudes.53
“schisma inveteratum.”58 Evidently it is not by reason of its being
ïûQg-standing or inveterate in itself that it becomes a heresy, but be­
The Meaning of Schism
cause no separate faction cut off from the source of truth can long
St. Augustine remarks that it is frequently asked what difference
make itself immune to heretical innovations. So, in the case at hand,
there is between a heretic and a schismatic. He answers that what
the Donatists, who pretend to have the same religion, sacraments, etc.
makes a heretic is diversity of belief, what makes a schismatic is dis­
as the Catholic Church, do not accept its baptism, but rebaptize those
ruption of social unity; the heretic is opposed to unity of faith, the
who come from the Church into their faction.59
schismatic to unity of communion.54
St. Augustine asserts the possibility of the existence in the true
The African Bishop avoids furnishing us with a strict definition of
fold
of the Church not only of heretics—and there are many such in his
what a schismatic is, complementary to his definition of a heretic
opinion—but also of schismatics. Whenever there are those who envy
In fact, he calls the same faction at times schismatics, at times heretics.
the
good and are contriving to foment dissension—in other words,
On account of this promiscuous use of these terms with regard to the
those
who sin against unity in secrecy—they become or are already
same body of men, he was compelled on one occasion by an adversary
schismatics. Corporally they remain united to the Church, but in
to describe more precisely what a schismatic was. When the holy
heart,
in spirit, they are already separated.50 Whether it is true also,
Bishop called the Donatists heretics instead of schismatics,55 as was
customary, a Donatist named Cresconius resented this appellation.
The Donatist admits it as applicable to Manicheans, Arians, Mar­
cionites, and Novatians, but not to Donatists; the teaching of the
former is discordant with Catholic dogmas, but the latter have the
same Christ, the same faith, the same religious observances and the
same sacraments as the Catholic Church, so that they may be called
schismatics, but not heretics. Cresconius also advances a trenchant
quasi-defimtion of what he believes to be the difference between hereaQuaest. sept, in Mt., XI, 1-2 (PL 35, 1367); De Bapt. IV, 16, 23 (PL 43,169; CSEL
51,I, 249).
aQuaest. sept, in Mt., XT, 2 (PL 35, 1367-8).
44 Quaesi- sept, in Mt., XI, 2 (PL 35, 1367): “Solet autem etiam quaeri, schismatic
quid ab haereticis distent; et hoc inveniri quod schismaticos non fides diversa faciat, sed
communionis disrupta societas ”
■ Contra Cresc., H, 2, 3 (PL 43, 469; CSEL 52, 363).

* Contra Cresc., II, 3, 4 (PL 43, 469; CSEL 52, 363): “... eadem sequentium sepaΒώ.”
RP. Stach, Swiety Augustyn w Malte s Heretykami (Lwôw, 1930), p. 18. Yet I would
remark to his construed definition of St. Augustine, that it is possible to have individuals,
fid not only group schismatics, and that such individuals, without segregating them­
selves, may be covertly extant in the Church itself.
u Contra Cresconium, II, 7, 9 (PL 43, 471; CSEL 52, 367): “Proinde quamvis inter
schisma et haeresim magis eam distinctionem approbem, qua dicitur schisma esse recens
congregationis ex aliqua sententiarum diversitate dissensio—neque enim et schisma fieri
potest, nisi diversum aliquid sequantur qui faciunt—haeresis autem, schisma invetera­
tum. ...”
an>id., Π, 5, 7 (PL 43, 471; CSEJL 52, 366): “UTna nobis vobisque religio est: quibus
autem baptismus unus non est, non est una religio.”
* Quaest. sept, in Mt., XI, 2 (PL 35, 1367) : “Nec enim consequens est ut omnis haered­
es vel schismaticus corporaliter ab Ecclesia separetur.... Item, quicumque invident
bonis, ita ut quaerant occasiones excludendi eos, aut degradandi; vel crimina sua âc
defendere parati sunt, si objecta vel prodita fuerint, ut etiam conventiculorum, segrega-

466

THEOLOGICAL STUDIES

THE HOLY GHOST IN THE BODY OF CHRIST

467

on the other hand, that a schismatic in good faith outside of the Church
statement anywhere; nor, it would seem, can he be made to do so
is not to be really considered as a schismatic, and in consequence
even inferentially or interpretatively; he is emphatic in excluding all
whether the phrase, “Foris est animo, quamvis corporaliter intus
heretics and schismatics from that unity of living faith and charity
videatur/’ is not to be applied inversely to him—cannot be directly
which is proper to the visible Church, the Body of Christ.
ascertained, since we find no direct statement to this effect. It must
THE HOLY GHOST OUTSIDE OF THE CHURCH
be remembered, however, that St. Augustine was in the thick of a
fray with a rampant faction, at a time when minds were agitated by
There were those who, proposing to follow St. Augustine’s teaching
discord and the question of unity, a time not so distant from the
on the Holy Ghost and the Church, contended that the Holy Ghost
breach of these Donatists from the Catholica. The participants of the
and grace were confined to the Church, so that beyond its pale there
movement in this secluded section of Africa were naturally too much
is no Holy Ghost, no grace. Pasquier Quesnel, imbued with the teach­
interested in, and a part of, the conflict not to know what it was
ing of Baius and Jansenius,62 wrote: “Extra Ecclesiam nulla conceditur
about. There was no reason for opening a loophole of excuse on the
gratia,” a statement which is in conformity neither with the teaching
grounds of good faith for those who found themselves outside of the
of the Church,63 nor with that of St. Augustine. The masses who stand
Church.
outside of the Church are not left in cold neglect with regard to their
By implication, however, it would seem that if there were such as
salvation. As the sun, which in its substance is confined to the
found themselves outside of the Church through no fault of their own.
heavens, sends forth its invigorating rays to all parts of the wide
St. Augustine would not condemn them, nor would he brand them
world, bringing life, exuberance, and joy to distant creatures, so too
with the term “schismatic.” He would rather go a long way in order
the Holy Spirit, although He resides by inhabitation in a special
to extenuate their case and even would try to justify them, as he does
manner in the Church as the Body of Christ and in the souls of the
in the analogous case of unfortunate heretics who are in good faith.
just, is operative in the hearts of men by His power and grace through­
Authors,’1 therefore, who read the formal and material distinction of
out the wide world.
heretics and schismatics, which is current in the theology of our own
It was he who operated through the fiery tongues on Pentecost,
times, into the works of St. Augustine, apparently have grounds for 1 testifying to the polyglot and universal character of the newly founded
doing so, for the Saint bluntly discriminates between the culpable and i Church. It was the power of the Holy Ghost that brought men of
inculpable schismatics, separated from the Church. Yet the condu«rery race into the Church at Jerusalem. And He continues to do
sion that such schismatics as are inculpable and in good faith are ' this very same work in the souls of men of all times who find themselves
attached in living communion to the Church which is the Body oi ' outside of the Church, alluring them by His grace to enter into the
Christ cannot be justified. St. Augustine makes no such explicit
Body which He vivifies.64 He does not cease His work of illuminating
tiones vel Ecclesiae perturbationes cogitent exdtare; jam schismatici sunt, et ab unitate
corde discissi, etiamsi non inventis occasionibus aut occultatis factis suis Sacramento
Ecclesiae corporali conversatione socientur.”
° For example, D. Zâhringer, Z?ar kirchliche Priestertum nack dem kl. Augustas:
(Paderborn, 1931), p. 47: “Augustin hat bei diesen Worten immer die fonnellen HaretÜKr
und Schfsmatiker im Auge. Da er die animositas und audacia in der Verteidigtzng does
Irrtums als wescntliches Moment mit in den Begriff der Hâresie einbezieht, zâhlea joe
die wir heute als materielle Haretiker und Schismatiker bezeichnen, nicht zu dieser Grappe.
Es liegt daher in der Konsequenz der augustinischen Begriffsbestimmung, dass these aa
der Gemeindschaft des heiligen Geistes teilhahen, obwohl sich der Bischof nirgends msdriicklich zu dieser Forderung bekennt.” Cf. also Specht, Die Lehre eon der Kirdu aaci
dem k. Augustin (Paderborn, 1892), pp. 97-98.

and inspiring infidels.
■ Βοώ Michel Baius (de Bay) and Cornelius Jansenius (Jansen) were steeped in the
citings of St. Augustine. In fact, the aim of Jansenius in his work Augustinus, published
posthumously, was to restore the genuine doctrine of St. Augustine on grace, which was
supposedly abandoned or at least obscured for a long time in the Church.
“ C. Du Plessis d’Argentré, Collectio judiciorum de notis erroribus, qui ab initio XII
suculi... usque ad a. 1733 in Ecclesia proscripti sunt et notati (Lutetiae Parisiorum,
1755 ff.), TIT, II, 462 ff. This doctrine and many others of Quesnel were condemned by
Pope Clement XI (1700-1721) in the Constitutio Dogmatica, Unigenitus, Sept. 8, 1713.
"Sermo 270, 6 (PL 38, 1243): “Ipse Spiritus sanctus colligit nos:... Congregatur
giim unitas corporis Christi ex omnibus linguis, per omnes scilicet gentes toto terrarum
orbe diffusas.”

468

THEOLOGICAL STUDIES

The Call to Faith

THE HOLY GHOST IN THE BODY OF CHRIST

469

I Faith leads one to become united to Christ and to the Church, the
Body of Christ. The preparation, enlightening, and drawing whereby
fiith is enkindled in the soul is an operation which, not less than
sanctification of a soul, is associated with the Holy Ghost.71 He draws
and aids infidels to become faithful.72 It is the office of the Holy
'pint, then, to be operative beyond the pale of the Church. Within
the Church, He is the soul. Outside of the Church, He exerts the
•nil of the magnet towards the Church. His mission of salvation
cannot be exercised independently of the already established institu:on of salvation. Hence He imparts the grace of faith in order to
incorporate those begotten in faith through baptism into the Body of
Christ. The Holy Ghost is not only operative in the infidels through
the wcatio fidei, but is also solicitous about drawing back into the
Church brethren separated by heresy or schism.73

This doctrine about the Holy Ghost’s action in the infidel world
was involved in the strife with Pelagianism and Semipelagianism.
Faith depends neither upon our merits nor upon our effort, desire,
or will, but on the calling of God, the vocatio fidei or vocatio Dei. This
call of God to embrace the faith precedes all merit65 and even free will
itself; for no one believes, or can believe, who is not called. God
causes the good will itself, due to which man is inclined to believe and
wants to believe.66 Since the call to faith is unmerited, it is called
the grace of faith.67 The calling to faith may be external or internal
Usually God makes use of external means, such as preaching of the
Gospel by missionaries, to make infidels embrace the faith. But even
the call of the preacher would be futile unless it were accompanied
by the call of God affecting the inward man.68 The intellect must be
enlightened, the will must be drawn. Following in the footsteps of
The Case of Cornelius
St. John, who gives us Christ’s own words: “No one is able to come to
In studying the relations of the Holy Ghost to those outside of the
me unless the Father draw him,”69 St. Augustine designates the grace
Church, there is one case that particularly strikes us, as much owing
of calling to faith a “tractio,” a drawing. To come to Christ is to be
io its repeated mention as to the lesson it conveys. The case is that
converted to Christ through faith.70
Cornelius the centurion. Even before the reception of the visible
« Contra duas ep. Pelag., I, 19, 37 (PL 44, 567-68; CSEL 60, ed. C. Urba et J. Zycha,
incrament,
he is said to have been cleansed (mundatus) justified
453-54); De grot, et lib. arb., 31 (PL 44, 899).
"De div. quaest. ad Simpl., I, 2, 7 (PL 40, 115): “Nemo credit, qui non vocatur. Mise­
justificatus'),75 and sanctified (sanctificatus),76 Indeed, all these predi­
ricors autem Deus vocat, nullis hoc vel 6dei meritis largiens: quia merita fida sequuntur
cates are to be considered as the effects of the workings of the Holy
vocationem potius, quam praecedunt”; ibid., I, 2, 12 (PL 40, 117): “Etiam ipsam bonam
Ghost. But St. Augustine proceeds further and directly brings in the
voluntatem in nobis operante Dei fieri.” Cf. A. Tymczak, Nauka Sw. Augustyiu e
Wierze (Przemysl, 1933), p. 137 ff.
very Person of the Holy Ghost. For he explicitly asserts that Cor­
n De div. quaest. ad Simpl., I, 2, 2 (PL 40, 111): “Et multis locis hoc saepe testatur
nelius received objectively the gift of the Holy Ghost,77 or the Holy

[Paulus/, fidei gratiam praeponens operibus, non ut opera extinguat, sed ut ostendat non
esse opera praecedentia gratiam, sed consequentia: ut scilicet non se quisque arbitretur
3 Eg., Expositio quarumdam propositionum ex Ep. ad Rom., 61 (PL 35, 2079).
ideo percepisse gratiam, quia bene operatus est; sed bene operari non posse, nisi per Mem
3Ep. 194, 4, 18 (PL 33, 880; CSEL 57, IV, 190): “__ [Spiritus Sanctas] nondum
perceperit gratiam.”
iiubitans adjuvat ut sint fideles.”
M De spir. etlitt., 60 (PL 44, 240; CSEL 60, ed. C. Urba et J. Zycha, 220): ‘Visorum
3 In Io. Ev. Tr. 7, 3 (PL 35, 1439) : “Itaque nec optandum est fratribus nostris, qui
suasionibus agit Deus, ut velimus et ut credamus, sive extrinsecus per evangelicas exhorta­
bris baptizantur, ut habeant fructum; non illos sinet columba foris, nisi ad arcam re­
tiones, ubi et mandata legis aliquid agunt, si ad hoc admonent hominem infirmitatis sum.
suerit” The word columba designates the Holy Ghost, as is clear from In Io. Ev. Tr.
ut ad gratiam justificantem credendo confugiat, sive intrinsecus, ubi nemo habet in
ί 15 (PL 35, 1432), and many other books and passages.
potestate quid ei veniat in mentem, sed consentire, vel dissentire propriae voluntatis est"
Quaes. in Hept., (in Num.) 4, 33 (PL 34, 735; CSEL 28, ed. J. Zycha, Π, 346).
Cf. De grai. ei lib. arb., 43 (PL 44, 909); De dono pers., 35 (PL 45, 1014).
3 De Bapt. c. Donat. TV, 21, 28 (PL 43, 173; CSEL 51, 257).
9 John 6:44.
* Quaes. in Hept., (in Lev.) 3, 84 (PL 34, 713; CSEL 28, Π, 306).
nEp. 194, 3, 11-12 (PL 33, 878; CSEL 57, IV, 185); De grat. et lib. arb., 10 (PL 44.
~ Quaest. in Hept., (in Lev.) 4, 33 (PL 34, 735; CSEL 28, Π, 346) : “Cornelius audiens
888) ; In Jo. Ev. Tr. 26 (PL 35,1606). In his commentaries upon St. John, St Augustine
et credens quod praedicaverat Petrus, i ta mundatus est, ut ante visibilem baptismum,
has much occasion to speak of grace, and touches precisely upon this doctrine against the
mn suis qui aderant, acciperet donum Spiritus sancti; verumtamen nec visibile sacraPelagians, although he prescinds from using their name; cf. M. Comeau, Saini Augustis,
aeztum contemni potuit, ut ablutus etiam extrinsecus, lavaret quodammodo vestimenta
exégèie du quatrième Évangile (Paris, 1930), p. 214.
m,"

THE HOLY GHOST IN THE BODY OF CHRIST

470

471

THEOLOGICAL STUDIES

I Ihe saint asserts that the prayers and good deeds of Cornelius would
Ghost Himself, by whom he and his associates were invisibly sanctified, ' iave been useless had he not become a member of the Body of Christ.
in opposition to that sanctification which is visible through the sacra­ Ihis incorporation into Christ’s Body was attained and at the same
ment of baptism;78 and, finally, in the strongest terms yet, he states ώκ attested by the visible reception of the sacrament of baptism in
that Cornelius and his group were filled with the Holy Ghost.79
die Catholic Church.83
One is inclined to infer from these very lucid, repeated, and studied
assertions that sanctification and justification, together with the Holy Xeque enim et Cornelii gentilis hominis orationes non sunt exauditae.... Sed
emam quidquid boni in orationibus et eleemosynis habebat, prodesse illi non
Ghost who causes them, are obtainable outside of the Church, at leas:
I pateat, nisi per vinculum Christianae societatis et pacis incorporaretur Ecclesiae;
in some such exceptional cases as the one described. The saint ever tiettir mittere ad Petrum, et per illum discit Christum.84
compares this gift of the Holy Ghost to that which, according to the
testimonies of Sacred Scripture, those who are legitimately baptized Xor does it appear that this doctrine was developed under Donatist
ordinarily receive.80 And yet in a statement made in the same work, pressure or for Donatist consumption. For we find expression of this
he discloses that Cornelius (and his friends likewise), even with the same view in an uncon troversial writing intended for the instruction
acquisition of the Holy Ghost, was not yet qualified for salvation— of one Simplicius, who had proposed some questions relating to St.
Pauls Epistle to the Romans. This letter, composed about 397
ad capessendum regnum coelorum.
The good deeds of Cornelius were the cause of his cleansing and riiereas the De Bapt. c. Donat, is of about 400), makes a definite
justification; yet these St. Augustine attributes to him not in a perfect deavage between a degree of justification {gratia fidei) which does not
degree, but only in a certain manner {ad quondam modum)
*
1 which is stffice for obtaining the kingdom of heaven, and that degree which
not sufficient for the kingdom of heaven. What was wanting? It involves incorporation into the Body of Christ and the temple of God
was incorporation into the Christian society, into the Body of Christ.® ul jam corpori Christi et sancto Dei templo deputentur). Now, this
fatter phase involves, although St. Augustine in the passage at issue
nQuaest. in Hept., 3, 84 (PL 34, 713; CSEL 28, Π, 306): “Hine est quod Comefc
foes
not make direct and express reference to it, the reception of the
et qui cum eo erant, cum jam invisibiliter infuso sancto Spiritu sanctificari apparent
sacrament
of baptism. It cannot, therefore, be grace and faith alone
baptizati sunt tamen (Acts 10: 44—18) : nec superflua judicata est visibilis sanctitoti'i
quam invisibilis jam praecesserat,”
(which incorporate, but that faith which is concomitant with the recep­
n Contra Ep. Parm., Π, 15, 34 (PL 43, 76; CSEL 51, ed. M. Petschenig, 88): “...d
tion of baptism. For this reason, after his first experiences with the
constituto jam ordine Ecclesiae, centurionem Cornelium ante ipsum baptismum, intt
Holy
Ghost, Cornelius is said to have been “conceived,” and only
impositionem manus cum eis qui secum erant eodem Spiritu sancto repletum, Petrus ipe
miratus est.”
! liter the reception of the sacrament of baptism is he said to have been
"De Bapt. c. Donat., IV, 22, 29 (PL 43, 173; CSEL 51, ed. M. Petschenig, 257) :“Xa3
oom; only through this latter is salvation obtainable.85

multo magis in Cornelio et in amicis ejus, quam in illo latrone, posset videri superfluus
ut aqua etiam tingeretur, in quibus jam donum Spiritus sancti, quod nonnisi bapriaios
it today. Augustine requires incorporation into the Church through the sacrament for
alios accepisse sancta Scriptura testatur, certo quoque indicio, quod illis temporias
full justification and makes eternal salvation dependent upon actual inherence in the Body
congruebat, cum linguis loquerentur, eminuerat, baptizati sunt tamen - et in hoc ficts
of Christ through the sacrament of baptism.
apostolica exstat auctoritas.”
Bapt. c. Donat., IV, 22, 29 (PL 43, 173; CSEL 51, 257).
® Sermo 6, 7 (PL 38, 802): “Hujus [Cqrnelii] eleemosynae acceptae mundavenmt eus
"De Bapt. c. Donat., I, 8, 10 (PL 43, 115; CSEL 51, 155).
ad quemdam modum: restabat ut tamquam cibus mundus incorporaretur Ecdesae, hoc
"De div. quaest. ad Sim pl., I, 2, 2 (PL 40, 111) composed in 397: “Incipit autem homo
est, corpori Domini.”
! jetipere gratiam, ex quo incipit homo credere, vel interna vel externa admonitione motus
" Accordingly we may judge the statement on this topic made recently by A. J. Gea- 1 ac âdem. Sed interest quibus articulis temporum vel celebratione sacramentorum gratia
dreau, Sancti Augustini Doctrina de Baptismo (Baltimore, 1939), p. 75: “Secundum exa- ■ p:eiior et evidentior infundatur. Non enim catechumeni non credunt, aut vero Cornelius
plum talis justificationis affert, scribens de Cornelio, quem jam donum Spiritus Sandi
jen credebat Deo, cum eleemosynis et orationibus dignum se praeberet cui angelus mitte­
etiam non baptizatum accepisse sancta Scriptura testatur, quum ipse et amici ejus lingê
ntur (Aci. Apost. 10, 1-4): sed nullo modo ista operaretur, niti ante credidisset; nullo
loquerentur: plane justificati sunt viri illi etiam sine Baptismo.” It is true as far « it
îûdo autem credidisset, nisi vel secretis per visa mentis aut spiritus, vel manifestioribus
*
goes,
yet this justification does not go the whole length of justification, as we undersaa:

472

THEOLOGICAL STUDIES

Baptism and the Possession of the Holy Ghost
It follows, then (at least from this one case, which St. Augustine
repeatedly studies), that baptism is necessary for what we may call
full justification, involving incorporation into the Church and salva­
tion. St. Augustine identifies this state with a full and saving posses­
sion of the Holy Ghost. On this absolute necessity of baptism,
however, as the consummating point of full justification, St. Augustine
is not too steadfast. Up till about 400 A.D. he wavers. On the one
hand, he urges its absolute necessity; on the other hand, he admits
cases where baptism can be supplanted by other means: martyrdom
(passio) may replace it; and he also asserts, as a result of much con­
sideration (etiam atque etiam considerans), that “faith and conversion
of heart” are able to reach the same effect as that produced by bap­
tism, without the actual reception of the sacrament, if the pressure
of circumstances does not allow receiving it.86 Soon afterwardsafter 400 A.D.—he abandons the substitutes just enumerated, at least
the latter, the fides and conversio cordis in angustiis temporum, and
passes on to profess the absolute necessity of baptism for eternal
salvation.87
Although A. J. Gendreau seems to find a mitigation of this doctrine,
as far as adults are concerned, at a somewhat later period (around
418),88*it seems to be more probable, as far as the expression of it in

THE HOLY GHOST IN THE BODY OF CHRIST

473

his writings is concerned, that he countenanced this rigoristic view
regarding adults as well as infants to the very end of his life. An
excellent confirmation of this opinion is the correction of it elsewhere89
and the withdrawal, made in his Retractationes® at the very end of his
career, of some of his former assertions which left room for the sub­
stitution of extrasacramental means for baptism. Hence the view of
Battifol,91 Mura,92 and Gendreau,93 that St. Augustine professes an

modo salvi fieri possint hujusmodi homines, attamen clare affirmat eos posse salvos fieri,
sed etiam hoc gratiae Dei debetur.”
aDe anima et ejus orig., I, 9, 11 {PL 44, 480).
* Retract., Π, 18 {PL 32, 638). It is not so evident from the passage whether he with­
draws the doctrine that martyrdom replaces baptism with regard to the effects of the
latter, or whether he withdraws the example illustrating the truth as uncertain; the latter
interpretation seems to be more probable.
,l 1) The annotation made by P. Battifol, Le catholicisme de saint Augustin [4e id.;
Paris, 1929), p. 239, that the Bishop teaches also the possibility of incorporation into the
Body of Christ by faith alone does not stand in accord with what has been just said, but
nather does this statement find sufficient premises in what is adduced by the renowned
author from the writings of St. Augustine. Let us examine his assertion and texts sup­
porting it. He says: “La rigueur d’Augustin sur ce point est corrigée ailleurs, en ce qui
concerne les adultes par cette considération que Dieu, en leur faisant la grâce de la foi,
pent par cette foi les incorporer au corps du Christ: ‘In quibusdam tanta [gratia fidei]
est ut jam corpori Christi et sancto Dei templo deputentur.’ De div. quaes, ad Simpliciaium, I, quaest. Π, 2. Rapprocher De Bapt., IV, 29: ‘... invenio non tantum passionem
pro nomine Christi id quod ex baptismo deerat posse supplere, sed etiam fidem conver­
sionem cordis, si forte ad celebrandum mysterium baptismi in angustiis temporum succurri
per sensus corporis admonitionibus vocaretur. Sed in quibusdam tanta est gratia fidei,
oon potest.* Et tel est le cas du bon larron.” So much is his. Now with regard to the
quanta non sufficit ad obtinendum regnum coelorum; sicut in catechumenis, sicut in ipse
first testimony which is adduced from the book De Div. Quaes, ad Simp, beginning with
Cornelio antequam sacramentorum participatione incorporaretur Ecclesiae. In quibus­
“In quibusdam . . . ,” it must be said that in order to attain that grace “ut jam corpori
dam vero tanta est, ut jam corpori Christi et sancto Dei templo deputentur.... Fiunt
Christi et sancto Dei templo deputentur” precisely the sacrament of baptism is pre­
ergo inchoationes quaedam fidei, conceptionibus similes: non tamen concipi sed etiam nase
supposed; that grace by means of which we are incorporated is consequent upon the
opus est, ut ad vitam perveniatur aeternam.”
sacrament. This lies in the very text quoted. St. Augustine distinguishes between grace
* De Bapt. c. Donat., IV, 22, 29 {PL 43, 173; CSEL 51,1, 257): “Baptismi sane vkan
and grace, or, as he not so fortunately expresses it, between degree of grace and degree of
aliquando implere passionem, de latrone illo cui non baptizato dictum est, ‘Hodie merae
grace. Catechumens have grace, which however is not sufficient for incorporation; after
eris in paradiso’ [Luke 23:43], non leve documentum idem beatus Cyprianus assumit,
baptism they receive grace by means of which they are inserted into the body of Christ.
quod etiam atque etiam considerans, invenio non tantum passionem pro nomine Cfaic
Here is the whole passage from St. Augustine: “Sed interest quibus articulis temporum
id quod ex baptismo deerat posse supplere, sed etiam fidem conversionemque cordis s
rei celebratione sacramentorum gratia plenior et evidentior infundatur. Non enim cateforte ad celebrandum mysterium baptismi in angustiis temporum succurri non potest....
dmmeni non credunt, aut vero Cornelius non credebat Deo, cum eleemosynis et orationi­
Sed tunc impletur invisibiliter cum ministerium baptismi non contemptus religionis, see
bus dignum se praeberet cui angelus mitteretur: sed nullo modo ista operaretur, nisi ante
articulus necessitatis excludit.”
credidisset; nullo modo autem credidisset, nisi vel secretis per visa mentis aut spiritus,
87 Cf. K. Adam, Die Eucharistielekre des hl. Augustin (Paderborn, 190S), p. 129;
vel manifestioribus per sensus corporis admonitionibus vocaretur. Sed in quibusdam
Zâhringer, Das kirchliche Priestertum nach dem hl. A ugustin (Paderborn, 1931), p. 212;
tanta est gratia fidei, quanta non sufficit ad obtinendum regnum coelorum; sicut in cate­
Gendreau, Sancti Augustini Doctrina de Baptismo (Baltimore, 1939), p. 81.
chumenis. sicut in ipso Cornelio antequam sacramentorum participatione incorporaretur
88 Op. cit., p. 81: “Sententiam suam mutavit aliquod post annos fthat is around ff
Ecclesiae. In quibusdam vero tanta est, ut jam corpori Christi et sancto Dei templo
after 418]. Ergo legitime concludendum esse videtur quod, etsi non praecise dicat que- j deputentur. ‘Templum enim Dei sanctum est,’ inquit apostolus, ‘quod estis vos’ [I Cor.

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THEOLOGICAL STUDIES

extrasacramental disposition of the mind whereby a person may be
justified and saved, can be supported by statements made by him at
one or another time in his life; but it is not compatible with the stand
which he takes in his later or latest years.
There can be no doubt that, in adopting the rigoristic view of the
absolute necessity of baptism and in abandoning the possibility of a
disposition’s being sufficient under certain pressing circumstances for
justification outside of the sacrament, St. Augustine has proceeded
counter to tradition. The strife with the Donatist faction, so recent
and so turbulent, pressed the Catholic Bishop to make the unqualified
requirement of membership in the one Church, for through it alone
could salvation be attained. Baptism was the entrance door into the
Catholica·, it was the sacrament of incorporation into the Body of
Christ. At this time the saint considered other means as possible
substitutes in exceptional cases and under certain circumstances. Soon
afterwards Augustine found himself in the fray with Pelagianism, an
adversary more universal and more insidious than Donatism. The
doctrine of grace and the whole supernatural order were at stake.
Against the Pelagian teaching St. Augustine strenuously defends the
3, 17]. Et ipse Dominus, ‘Nisi quis renatus fuerit ex aqua et Spiritu sancto, non intrabit
in regnum coelorum’ [John 3:15]. Fiunt ergo inchoationes quaedam fidei, conceptionibus
similes: non tamen solum concipi, sed etiam nasci opus est, ut ad vitam perveniatur
aeternam.”
2) The sense of the second testimony quoted in the above passage is to be granted:
it is to be noted, however, that this statement proceeds from the year 400, about the tune
that the African Bishop lapses into his rigorism. So that the change is from the mere
lenient to the more severe and not vice versa, as Battifol indicates.
3) “Et tel est le cas du bon larron.” This is also true, that St. Augustine quotes this
as the example of a particular case in which salvation may be obtained without the sacra­
ment. But even with regard to this example he manifested his change of mind in Retrod.,
Π, 18 (PL 32, 638): “In quarto libro [De Ba.pt., IV, 22, 29] cum dicerem ‘vicem baptism
posse habere passionem’ non satis idoneum posui illius latronis exemplum, qui utrum fuerit
baptizatus. incertum est.” In another passage of a later date than the work De Baft,
contra Donat., namely from the year 419, he asserts that the good thief was baptized by
the water flowing from the side of the dying Jesus (De anima et ejus orig., I, 9, 11; PL
44,480).
eE. Mura, Le Corps mystique du Christ (Paris, 1936), I, 205: “Mais comme on peut
recevoir l’effet du baptême par le désir, au moins implicite, qu’on en a, de même peut-on
bénéficier du bienfait de l’incorporation, et des influences vivifiantes de l’âme du Christ
total, par cette appartenance de désir, in wto, à l’unité du Corps mystique.”
“ A. J. Gendreau, of. cil.; cf. passages quoted above and p. 74 ff.

THE HOLY GHOST IN THE BODY OF CHRIST

475

absolute necessity of the irreplaceable sacrament of baptism for adults
as well as for infants, if they are to attain salvation, and, since salvation
is not found apart from membership in the Church, if they are to
become members of Christ’s Body.
The question of infants was one of the more important disputed
points between St. Augustine and the Pelagians. The Pelagians did
not admit the existence of original sin,94 and consequently they denied
the need of baptism for the remission of it. It was necessary, how­
ever, for the remission of the personal sins committed by adults; and
it sanctified children without any remission of sin9S and opened to
them the kingdom of heaven.96 They distinguish, therefore, between
the kingdom of heaven (regnum coelorum) and eternal life (vita aeterna);
without baptism, children can attain eternal life outside of the king­
dom of heaven.97 Opposed to this doctrine is that of St. Augustine
that all men are born in sin and all are freed from it by Christ.98
Christ has become the Head of mankind through His incarnation;99
through His passion and death He has taken definitive possession of
His Body, the Church,100 and communicated to it the fruits of His
redemptive work.101 Baptism, instituted by Christ and confided to
M Contra duos ep. Pel., IV, 2, 2 {PL 44, 611; CSEL 60, ed. C. Urba and J. Zycha, 521):
*.■.. ad hoc referre conantur, ut non sit originale peccatum”; cf. ibid. IV, 2, 2 {PL 44,
609-10; CSEL 60, 463).
■ Ibid., IV, 6, 12 {PL 44, 193; CSEL 60, 139): “. .. non ideo parvulos baptizari, ut
remissionem accipiant peccatorum, sed ut sanctificentur in Christo.”
*Ibid., I, 22, 40 {PL 44, 570; CSEL 60, 457): “... parvulis videlicet baptismum
necessarium non propter remissionem peccatorum, sed tantummodo propter regnum
: coelorum.”
r Lot. cit.: “Datis enim eis extra regnum Dei locum salutis et vitae aeternae, etiamsi
fuerint baptizati.” Cf. Ep. 178, 1 {PL 33, 773; CSEL 44, ΙΠ, 689-90); Sermo 294,
1-7 {PL 38, 1336-39); Ep. Innocenta I ad Cone. Müet. {PL 33, 784-86; CSEL 44. ed.
AL Goldbacher, HI, 715-23; PL 20, 588-93).
* De pec. mer. et remis., I, 28, 55 {PL 44, 140; CSEL 60, ed. C. Uri» and J. Zycha,
-4i : “... quemadmodum enim omnes omnino pertinentes ad generationem voluntatis
camis non moriuntur nisi in Adam, in quo omnes peccaverunt, sic ex his omnes omnino
pertinentes ad regenerationem voluntatis spiritus non vivificantur nisi in Christo, in quo
omnes iustificantur, quia sicut per unum omnes ad condemnationem sic per unum cmnes
id iustificationem.”
*Enar. in Ps. 118, serm. 19, 6 {PL 37, 1556).
De Gen. contra Manich., Π, 24, 37 {PL 34, 216); In Io. Ev. Tr. 15, 8 {PL 35, 1513);
Sermo V, 3 {PL 38, 55).
® De pec. mer. et remis., 1, 26, 39 {PL 44, 131; CSEL 60,37).

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THEOLOGICAL STUDIES

His Church, is the token of Christ’s death,102 the destroyer of original
sin,103 and the sacrament of incorporation into the Church, the Body
of Christ.104 Since the Church of Christ is necessary for salvation, so
too the sacrament of incorporation is necessary,·405 for through this
sacrament not only adults but also infants receive the Holy Ghost,10·
grace,107 and charity108—all of which are identified with a new spiritual
life,109 which in turn is a condition for eternal life.
St. Augustine asserts against the Pelagians that there is no medius
locus between the kingdom of God and hell for unbaptized children.
There can be no eternal life outside of the kingdom of God, which is
the same as the kingdom of heaven. One who does not attain the
kingdom of God is subject to damnation with the devil.110 The Bishop
of Hippo expressly places unbaptized children in this category, and
subjects them to the punishment not only of the loss of God {poena
damni) but also of the pains of fire {poena sensus). To the objection
of a Pelagian that it would be cruel of God thus to punish infants who
have neither merited nor demerited,111 Augustine replies that their
punishment will be the least of all pains {mitissima omnium poena)"ie De spir. et Utt., 6,10 (PZ 44, 205; CSEL 60).
103 Contra Jul., II, 10, 32 (PZ 44, 697).
«« Contra Jul., Nl, 9, 27 (PZ 44, 838).
De pec. mer. et remis., I, 23, 33 (PZ 44, 128; CSEL 60, 32): “.. . in cujus regnum
non intrabit nisi qui renatus fuerit ex aqua et Spiritu Sancto.”
l0* Op. imp. contra Jul., 4, 7 (PZ 45, 1343).
191 De pec. mer. et remis., I, 39, 70 (PZ 44, 150; CSEL 60, 70): “... in parvulis certe
gratia Dei per baptismum ejus qui venit in similitudinem camis peccati id agitur ut
evacuetur caro peccati.”
mOp. imp. contra Jul., 2, 165 (PZ 45, 1212).
199 Contra Jul., VI, 9,27 (PZ 44, 838) : “Non autem habere parvulos vitam, nisi habeant
Christum: quem procul dubio habere non possunt, nisi induerint eum, eo modo quo
scriptum est, ‘Quotquot in Christo baptizari estis, Christum induistis’ [Gal. 327]: ergo
eos non habere vitam, nisi habeant Christum. . . .”
u0 Sermo 294, 3, 3 (PZ 38, 1336) : “Hoc novum in Ecclesia prius inauditum est: esse
vitam aeternam praeter regnum coelorum, esse salutem aeternam praeter regnum Dei...
Nullus relictus est medius locus, ubi ponere queas infantes.”
m Op. imp. contra Jul., I, 48 (PZ 45, 1070), in which Julian, a Pelagian, opposes to
Augustine: “Deus, ais, ipse qui commendat suam charitatem in nobis [Rom. 5:8], qui
dilexit nos, et Filio suo non pepercit, sed pro nobis illum tradidit [Rom. 832], ipse sc
judicat, ipse est nascentium persecutor, ipse pro mala voluntate aeternis ignibus parvulos
tradit, quos nec bonam, nec malam voluntatem scit habere potuisse. Post hanc ergo
sententiam, tam immanem, tam sacrilegam, tam Funestam, si sanis judicibus uteremur,
nihil praeter exsecrationem tui referre deberem.”
“» Enchir., 93 (PZ 40, 275).

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477

although he admits that he does not know what kind of suffering and
how much of it will fall to their lot.11’ Some subsequent Fathers,
upon whom St. Augustine exerted a powerful influence, such as St.
Fulgentius,114 St. Gregory,115 and St. Anselm,116 adopted this view.
The baptism for the necessity of which St. Augustine so rigorously
contends is that which is administered in the Catholic Church; for
ie is the only rightful dispenser of an instrument confided to her by
her Founder, and that for the purpose of regenerating men and incor­
porating them for their salvation into the Body of Christ. He con­
ceded, however, to the African schismatics the possession of the true
sacrament of baptism; he acknowledged that its administration pro­
duces some valid effect, and in consequence he was vigorously opposed
to rebaptizing on either side. Yet it did not produce the whole effect
for which it was intended; it did not produce the life of grace; it did
not incorporate men into Christ’s Body; and as a result it could not
lead them to final salvation. Nevertheless this same sacrament ad­
ministered outside of the rightful Church became efficacious, producing
the desired salutary effects of grace, upon the accession of baptized
schismatics to the unity of the fold of Christ.117

Modes of Presence of the Holy Spirit
We may now return to the case of the gentile Cornelius. Whatever
hitherto has been said of this singular example (iinguZurr exemplum)ut
tods additional corroboration in St. Augustine’s Letter 187, or the
so-named Liber de Praesentia Dei, written in 417, a period of high
maturity in his life. In this treatise, St. Augustine, in answer to a
query of a certain Dardanus, expatiates ex professo on the modes of
iU Contra Jul., V, 11, 44 (PL 44, 809): “Quis dubitaverit parvulos non baptizatos, qui
sina habent originale peccatum nec ullis propriis meritis aggravantur, in damnatione
«mnm levissima futuros? Quae qualis et quanta erit, quamvis definire non possim,
®n tamen audeo dicere, quod iis ut nulli essent, quam ut ibi essent, potius expediret.”
uDe fide ad Petrum, 27, 68 (PL 65, 701). “ Moral., DC, 21, 32 (PL 75, 876-77).
aDe conceptu virginali, 23 f. (PL 158,457 f.).
a Contra Cresc., I, 34 (PL 43,464; CSEL 52, Π, 358) ; De Bapt., 1,12,18 (PL 43,119);
Ldd, A History of the Church (Oxford, 1922), VI, 474: “He held that true baptism is
iand with schismatics, but in the Church alone is it found in a way that is efficacious for
sivaiion, and while allowing that heretical baptism is valid, he held also that its grace
renained in abeyance till the heretic abjured his errors and joined the Church.”
Sermo 269, 2 (PL 38, 1235) : “. . . quod singulare occurrit exemplum, eum (Spiritum)
ate baptismum percepisse__ .”

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THEOLOGICAL STUDIES

the presence of God. He distinguishes four participations of God, or
modes of presence in the world and creatures.
First, St. Augustine conceives God as filling all the universe, space,
and creatures through His omnipresence and immensity. He is wholly
and everywhere present: “ubique totus.”119 This universal diffusion
of God, he admonishes, is not to be imagined as the spread or expanse
of corporal or physical entities, but is to be likened to a quality or to
health which is diffused throughout the body—whether it be large or
small—without thereby suffering diminution.120 The one God who is
universally and wholly present in this manner is the whole Trinit}'.
St. Augustine explicitly, too, ascribes this type of presence to the Holy
Ghost not only in the universe,121 but also in the human body. The
presence of the soul, which is suffused throughout the body, does not
hinder the presence of the Holy Ghost.122
Secondly, St. Augustine emphatically distinguishes between the uni­
versal presence of God and His dwelling or indwelling presence.
Although He is present everywhere (“per divinitatis praesentiam";
He dwells only in certain individuals (“per habitationis gratiam").
Indwelling in the soul he considers as something wonderful and as a
token of God’s love (“gratia dilectionis”).123 As the ubique totus pres­
ence which is commonly associated with God the Creator (a notion
appropriated to the Father) is vindicated by St. Augustine for the
other divine Persons, so the inhabiting presence associated usually
with the person of the Holy Ghost is expressly vindicated for the
Father and Son. This presence of God is likened to His indwelling
in a temple.124 It is true of all that are regenerated,125 of adults as
u’ Ep. 187, 4, 14 (PL 33, 837; CSEL 57, IV, 92): “Sic est Deus per cuncta diffuses,
ut non sit qualitas mundi; sed substantia creatrix mundi, sine labore regens, et sine oüct
continens mundum. Non tamen per spatia locorum, quasi mole diffusa ... sed in soh
coelo totus, et in sola terra totus, et in coelo et in terra totus, et nullo contentus loco, sed
in seipso ubique totus.”
4, 13 (PL 33, 836; CSEL 57, IV, 91-92).
m De div. quaest. ad Simpl., Π, 1, 5 (PL 40, 133).
131 Ep. 187, 4, 15 (PL 33, 837; CSEL 57, IV, 92): “.. . nec dici nisi stultissime potest
non habere locum in nostro corpore Spiritum sanctum, quod totum nostra an ima imple­
verit: quanto stultius dicitur ullis angustiis impediri alicubi Trinitatem, ut Pater et Fife
et Spiritus Sanctus ubique simul esse non possint ”
“ZW., 5, 16 (PL 33, 837; CSEL 57, IV, 92); 5, 17 (PL 33, 838; CSEL 57, IV, 9Ç.
134 Ibid., 13, 38 (PL 33, 847; CSEL 57, IV, 115): **
.. . habitat itaque in singulis Des
tamquam in templis siris . .

THE HOLY GHOST IN THE BODY OF CHRIST

479

well as children,126 of all who have entered into His society and family
of adoption.127 This regeneration is effected through the waters of
baptism and the Holy Ghost. It will suffice here merely to mention
that this kind of presence of God is concomitant with grace and
charity in the soul, through a diffusion of which the soul is rendered
just, holy, well-ordered in itself and towards God. These qualities
I assert, therefore, an habitual state of the soul.
Now these infused qualities or virtues are not diffused throughout
the soul in equal measure. As a result all souls are not justified or
sanctified to an equal degree. Some are more holy than others. In
parallel fashion, the inhabitation of God is likewise not equal in all,
bat admits of a more or less abundant possession of, or participation
in, the presence of the indwelling God. St. Augustine explicitly
asserts: “Capitur autem habitans, ab aliis amplius, ab aliis minus.”128
Let us, for a moment, notice the difference, of which St. Augustine
is ever emphatically mindful, between these two modes of presence:
God’s presence everywhere, and His presence and operation in the soul
« the individual in the state of justification. In both cases, it is not
an otiose, but an operative presence of God, at least so far as men are
concerned. In the case of infidels, the God who is present to them by
His immensity operates by inspiring the grace of faith, that He may
ώο inhabit them in a special way; in those already justified, whom
He inhabits, He operates that they may remain inhabited and grow
to their perfect spiritual stature.129
We must, therefore, abide by this distinction of St. Augustine be12, 35 (PZ 33, 845; CSEL 57, IV, 113): “Quamobrem Deus, qui ubique praesaest, et ubique totus, non in omnibus inhabitat, sed in eis tantum quos efficit beatissi3sm templum suum, vel beatissima templa sua, eruens eos a potestate tenebrarum, et
snsferens in regnum Filii caritatis suae [Coi. 1:13], quod incipit a regeneratione.”
8,26-27 (PZ 33, 841; CSEL 57, IV, 103-104) : “... habitare autem ideo et in
Übus dicitur, quia in eis occulte agit, ut sint templum ejus.”
5,16 (PZ 33, 838; CSEL 57, IV, 94).
*IW., 13, 38 (PZ 33, 847; CSEL 57, IV, 116). So also 5,17 (PZ 33, 838; CSEL 57,
IV, 94—95) : “Cum igitur qui ubique est, non in omnibus habitet; etiam in quibus habitat,
κη aequaliter habitat. Nam unde est illud quod Elisaeus poposcit, ut dupliciter in eo
iret Spiritus Dei qui erat in Elia [IV Reg. 29] et unde in omnibus sanctis sunt aliis alii
Suetiores nisi abundantius habendo habitatorem Deum?”
aEp. 194, 4, 18 (PZ 33, 880; CSEL 57, IV, 190) : “... fatendum est, aliter adjuvat
Spiritus Sanctus] nondum inhabitans, aliter inhabitans. Nam nondum inhabitans adju­
tu at snt fideles, inhabitans adjuvat jam fideles.”

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THEOLOGICAL STUDIES

tween the ways in which God may be present. By this distinction
he solves the exceptional case of the Roman centurion. Notwith­
standing all the tokens that Cornelius seemingly displayed of the
possession of the Holy Ghost in the capacity of an indweller, never­
theless, before his actual reception of baptism and before his incor­
poration into the Body of Christ, he possessed merely the ubique totus
presence of the Holy Ghost, extraordinary and highly operative though
it was.130 The saint calls upon this same distinction in another passage
dealing explicitly with the Holy Ghost and His modes of presence,
occasioned by the words of Genesis: “. . . and the spirit of God moved
over the waters.”1’1 He argues that “spirit of God” in this and other
passages of Sacred Writ refers to the Person of the Holy Spirit. When
God fills heaven and earth—when God is present everywhere—it is not
without the Holy Ghost. This presence is twofold: first, there is the
presence of a witness and order-maker in nature—a presence of God
which is universal; for it is in this sense that the Scriptures say:
“. . . the Spirit of the Lord hath filled the whole world”;132 secondly,
there is the presence of sanctification or inhabitation, as in the case of
men and of St. Stephen, of whom it was said that he was full of the
Holy Ghost.133 This weighty passage reads thus:
Non enim sine suo Spiritu Sancto implet Deus coelum et terram. Quid ergo
mirum si de Spiritu Sancto ejus dictum est, ‘Replevit orbem terrarum’? Aliter
enim replet sanctificando, sicut de Stephano dicitur, ‘Repletus est Spiritu Sancto’;
et de ceteris talibus : aliter ergo replet sanctificante gratia,134 sicut quosdam sanctos;
aliter attestante atque ordinante praesentia,135 sicut omnia. 136

Thirdly, St. ïVugustine distinguishes the presence of God, or better,
of the Holy Ghost, insofar as He is the soul of the Body of Christ.
In this role the saint continually compares the Holy Ghost to the soul**
** Ep. 187, 12, 36 (PL 33, 846; CSEL 57, IV, 114): “Cornelius etiam centurio ante­
quam regeneratione incorporaretur huic templo, missum ad se angelum vidit, audiitque
dicentem quod exauditae sunt orationes ejus, et eleemosynae acceptae [Acts 10:4J. Agit
enim haec Deus tamquam ubique praesens, vel per sanctos Angelos suos.”
« Gen. 11.
“* Wis. 1:7.
133 Acts 6:5; 7:55.
154 The Augustinian expression sanctificante gratia has no technically established mean­
ing, although it coincides with the technical gratia sanctificans of a much later date as
distingnished from gratia actualis.
M The reading in MSS is: praescientia.
M De div. quaest. ad Sim pl., Π, 1, 5 (PL 40,133).

THE HOLY GHOST IN THE BODY OF CHRIST

481

and its office in the body of man. For this reason His office in the
Body of Christ is designated as life-giving, as vivification, although
inhabitation also occurs in this regard, but less frequently. This
presence or inhabitation must be conceived, if we are to reconstruct
the saint’s mind, as separate and different from that described in the
previous category. There it is an individual inhabitation, here it is
i corporate inhabitation. St. Augustine expressly asserts that God
dwells in the individual as in His temple, but again, that all of these
individuals united into one body constitute a temple for God’s inhabi­
tation.1’7 This twofold participation of the Holy Ghost by the whole
body and by each member may be illustrated by the example of the
human body: each of its cells has a life in itself, and yet taken all
together they form a body which has a soul, the source of life for the
wiiole. So in the Body of Christ each member, sanctified by the grace
and charity of God, possesses the indwelling Holy Ghost, and yet this
same Spirit is the soul uniting and vivifying the whole.
Whether the individual inhabitation is possible outside of the risible
Church, which is the corpus Christi, or whether it is possible to belong
to the corpus Christi inhabited by the Holy Ghost and not to possess
Him individually, are some of the recondite problems involved in
establishing the notion as well as the comprehension of the Church
according to the mind of St. Augustine. The first question, whether
it is possible to possess the Holy Spirit as an abiding divinity outside
of the Church, has been quite definitely answered, I believe, in the
negative. At least, there is no definite indication of personal inhabi­
tation in those who find themselves outside of the Church. The
second question, whether it is possible to adhere to that corporate
unity, constituting the Body of Christ and the temple of the Holy
(most, and not to be inhabited personally by the Holy Ghost, is a
problem which will be given further consideration when we deal with
the relation of sinners in the Church to the Holy Ghost.
Fourthly and finally, there remains one more kind of God’s presence
tor our consideration—His presence in heaven, which is the most
proper and consummate dwelling place for God.158 If He inhabits
v Ep. 187, 13, 38 (PL 33, 847; CSEL 57, IV, 115): “Habitat itaque in angulis Deus
tiaquam in templis suis, et in omnibus simul in unum congregatis, tamquam in templo
SIO.”
187, 41 (PL 33, 848; CSEL 57, IV, 118).

482

THF, HOLY GHOST IN THE BODY OF CHRIST

THEOLOGICAL STUDIES

483

men here on this earth, it is in order that by His adjuvante gratia He ie considered as unfortunate and miserable; their lives are to be
may lead them to that most proper abode of His where they will be timed death rather than life; for the temple, the body, the civitas,
united to Him and He will be most intimately present to them. God I bw building, not to be consummated until the end of time, will
does not, however, effect His plan in an individualistic fashion. Justi- I .win such for eternity in the abode of God to enjoy His presence
fled souls form already here upon earth a collective, corporate, organic I Grever.142
entity and unity, with a view to reaching- their heavenly destination
,
\ j r
„ .
τΣ · ·
·
I
CONCLUSION
and remaining united for all etermty. It is in union with Christ in
the Church through the sanctifying power of the Holy Ghost, the soul
It follows, then, that the Body of Christ, which was conceived by
of the Body of Christ, that men arrive at God’s eternal abode for the ■ St Augustine in a spiritual and at the same time metaphorical way,
fruition of His presence in the beatific vision.139 They are said by j - indispensably animated by a soul, the Holy Ghost. The antitype
St. Augustine to be God’s temple here upon earth, but they will also j )i the Body of Christ and the Holy Ghost as its soul is the human body
remain His temple in heaven.140 In this manner the saint stresses the
the human soul. The office and functions of the Holy Ghost do
individual and corporate unity of all the faithful here and hereafter. 1 notexdude the Father and the Son, but on account of characteristics
To summarize, each individual is God’s temple, the Church here upon I proper to the Holy Ghost by reason of His origin and procession His
earth is God’s temple, and the Church as the Body of Christ will
remain God’s temple in heaven for all eternity.
In St. Augustine’s conception, the formation and building of the
living temple of God, of Christ’s Body, is taking place all the time

pmeis, as a rule, associated with the inhabitation of the Church and
/ the soul of the individual. The Holy Ghost is principally portrayed
I “ the life-giving and unifying principle. As a life-giver in the spiriI aal order, He accomplishes His sanctifying work through the created
here upon earth. In describing this process of construction, especially j &ce of which He is the author. As a unifier, He works through the
on account of the material involved, he is solemn, awe-inspiring, and j aft of faith to form one body of the faithful; through the gift of
dramatic. He visualizes those masses of persons who throughout the charity, He cements them into an animated body. Whosoever does
history of the world are in sin, original and actual, and who through act possess faith or charity is outside of the body of which the Holy
the grace of faith and baptism are brought into association and unity Ghost is the soul. Yet the task of the Holy Ghost is not confined
with Christ Jesus for the formation of His body. These, as he asserts, to being the soul of the Church ; for He operates outside of the Church
are transferred “a potestate tenebrarum, ” “tamquam de massa minae.' I through grace alluring men to become members of the body which
“de massa damnationis” into the “regnum Filii caritatis suae” (Coi He vivifies.
1:13). The “regnum Filii” is described as a solid edifice, a holy peiestatc tenebrarum, et transferens in regnum Filii caritatis suae [Col. 1.13], quod incipit
temple, a living body, a civitas.1*1 Men who do not enter into it must i .’generatione”; ibid., 10, 33 {PL 33, 845; CSEL 57, IV, 113): “Proinde in compagem
ias D. J. Leahy, St. Augustine on Eternal Life (London, New York, 1939), p. 120: “Obt
Lord, indeed, is our Leader, our Head; we are members of His Mystical Body, and He is
lending us to the vision of God. To consider St. Augustine’s teaching on the Word παά
flesh, and omit all reference to the beatific vision, would be to lose sight of the ultimate
reason for our union with Christ.”
140 Ep. 187, 5, 16 {PL 33, 838; CSEL 57, IV, 94) : “Si enim populus Dei nondum facte?
aequalis Angelis ejus adhuc in ista peregrinatione dicitur templum ejus, quanto maps
est templum ejus in coelis, ubi est populus Angelorum, quibus aggregandi et coaequare:
sumus, cum, finita peregrinatione, quod promissum est, sumpserimus.”
141 Ibid., 12, 35 {PL 33, 845-46; CSEL 57, IV, 113) : “Quamobrem Deus, qui ubiqse
praesens est, et ubique totus, non in omnibus inhabitat, sed in eis templa sua, eruees J [

sjporis Christi tamquam in vivam structuram templi Dei, quae est ejus Ecclesia, nati
^raines, non ex operibus justitiae quae facturi sunt, sed renascendo per gratiam trans­
ferantur tamquam de massa ruinae ad aedificii firmamentum. Praeter hoc enim aedincsm, quod beatificandum construitur ad aeternam habitationem Dei, vita hominis omnis
âfefix, et mors est potius appellanda quam vita. Quisquis ergo habitabitur a Deo, ne
ή Dei maneat super eum ab hoc corpore, ab hoc templo, ab hac nativitate [PL 33, 845:
âitatej non erit alienus. Omnis autem non renatus alienus est.”
MIbid., 13, 41 {PL 33, 848; CSEL 57, IV, 118): “Cum vero habitationem ejus cogitas,
©itatem cogita congregationemque sanctorum: maxime in coelis, ubi propterea praecipue
ciitar habitare, quia ibi fit voluntas ejus perfecta eorum, in quibus habitat, oboedientia;
Üade in terra, ubi aedificans habitat domum suam in fine saeculi dedicandam.”

{To be continued)