ourth Gospel, whose tradition St. John did not confine within his breast until that work was published (see Knowling’s Witness of the Epp., pp. 329-347, which summarizes the full examina- tion of this question made by P. Ewald in his Hauptproblem der Evangelien; also Matheson’s ‘Historical Christ of St. Paul,’ in Hapositor, τι. i. 193-199, ii. 137-143).
On the one side, the Spirit is the organ of com- munication from God through the exalted Christ, whether in the way of knowledge or aes (Ro δ᾽ 816 15, 1 Co 2116 Gal 46 Ph 1}, 1Th 1°, 1 Ti 4}, 2 Ti 1’); on the other side, He prompts the heart’s movements towards God and its activities for God (Ro 810% 27 19, 1 Co 127-4, Eph 9.8.5 1 Th 5”, Tit 3°). Above all, He gives the witness of sonship, with its privilege of access to the Father (Ro 8'*16, Eph 2!8); and He is the element which identifies us with Christ and constitutes us ‘mem- bers of his body’ (Ro 8*"7, Gal 46 1,1 Co 6”, Eph 3'*-9), He is thus the ‘Spirit of Christ,’ as ‘of God.’ The body and spirit of man are His temple —the spirit already redeemed from death by His power, the body ultimately to be so (Ro 8"), All the experiences and virtues of the new life are
accordingly His ‘fruit’ (Gal 5%). The glorified Christ acts on men so entirely through the Spirit and the Holy Spirit so perfectly imparts Christ's influence and makes Him present, that the two are practically identified: ‘The Lord is the Spirit’ (2 Co oe 18); Christ is, at the same time, ‘ Lord of the Spirit’ (this seems the fitter rendering of κυρίον πνεύματος), since He rules in that realm which the Spirit fills. (See Somerville, as above, pp. 116-118, who, however, presses the identification too far). Amongst the oflices of the Spirit, the following are conspicuous in Pauline teaching :—
(6) The Spiritual Man.—The Holy Spirit is the sanctifier—being holy, He makes holy. Sanctifica- tion accompanies justification (1 Co 6" 7: cf. li. 3 (δ), last par.). St. Paul counts all his readers ‘saints,’ however faulty saints (e.g. 1 Co 1"). The children of God, those who possess Christ’s Spirit, are pro tanto holy persons, being claimed by God (κλητοὶ ἅγιοι) and ersonally devoted to God. But sanctification, unlike justification, is progressive and variable. While complete in principle and tendency (and possible realization) from the first, in practice it admits of degrees, and is advancing in the most obedient (els ἁγιασμόν, Ro 6"). For saints the apostle prays, ‘Sanctify them unto full pence ? (1 Th 5%). Growth in holiness is the ruit of the Spirit’s inner working ; to live a holy life is to be κατὰ πνεῦμα and to ‘walk πνεύματι" (Ro 8**, Gal 5'**), The residence of the Holy Spirit in man is a powerful motive to holiness, while it is the means to its attainment (1 Th 45:5, 1 Co 6"), Sanctification is not ethical purity, but connotes and requires this ; and the Spirit of God is the purifier of heart and conduct (1 Co 6", Ro 8%, Gal 5%, ete.). This office of the Spirit comes under St. Paul’s favourite antithesis of ‘flesh and spirit.’ The Christian ethical life is at once the ascendency of spirit over flesh in the man, and the possession and assimilation of the man by the Spirit. In many Pauline pores the individual and universal spirit are blended; ‘the spiritual man’ (ὁ πνευματικός, ὁ κατὰ πνεῦμα) is he in whom, through the operation of the Spirit of God upon his nature, spirit (not flesh, nor even mere ‘soul’ —the individual selfhood) holds sway and deter- mines character and bent (Ro 8**, 1 Co 9:5 15. While the Holy Spirit brings the soul into har- mony with God, He establishes order and health, true life, in the constitution of the man (Ro 85).
(c) The Communion of the Spirit.—Peace is the Spirit’s fruit ; the life of love in the Chureh is His creation. The Holy Spirit is the unifier. As the element which binds believers to Christ, He binds them to each other in Christ. ‘There is one body’ because, and so far as, ‘ there is one Spirit’ ; all ‘were baptized in one Spirit into one y, all were made to drink of one Spirit’ (1 Co 12%, Eph 4). ‘Communion’ is His note in the Trinitarian benediction of 2 Co 13"; the grace of Christ, and the love of the Father, are translated into /fel/ow- ship when subjectively realized by the indwelling of the Spirit,—who is God immanent in the in- dividual man, and in the community.
(d) The Earnest of the Inheritance.—The in dwelling Holy Spirit is tie guarantor of final salvation. God gave the earnest (ἀρραβών) of the Spirit in our hearts’ (2 Co 153 δ᾽, Eph 1}... ‘the firstfruit’ (ἀπαρχή, Ro 8*), since the life eternal will be of the same nature as the hidden life of the Spirit already experienced by the child of God. His presence is the pledge of God's pur-
wholly to sanctify the abode where He thus walle and of His ulterior purpose to recreate our physical and mortal frame as ‘a spiritual body’ conformed to that of Christ, and so to perfect the redeemed in the integrity of their nature as the image and habitation of God (Ro 8**, Epb