The dove descending breaks the air
With flame of incandescent terror
Of which the tongues declare
The one discharge from sin and error.
The only hope, or else despair
Lies in the choice of pyre of pyre-
To be redeemed from fire by fire.
Who then devised the torment? Love.
Love is the unfamiliar Name
Behind the hands that wove
The intolerable shirt of flame
Which human power cannot remove.
We only live, only suspire
Consumed by either fire or fire. — T.S. Eliot, “The Four Quartets, IV”
“Through the Holy Spirit comes our restoration to paradise, our ascension into the kingdom of heaven, our return to the adoption of sons, our liberty to call God our Father, our being made partakers of the grace of Christ, our being called children of light, our sharing in eternal glory, and, in a word, our being brought into a state of all “fullness of blessing,” both in this world and in the world to come, of all the good gifts that are in store for us, by promise hereof, through faith, beholding the reflection of their grace as though they were already present, we await the full enjoyment.” — St. Basil the Great, “On the Holy Spirit”
Come, true light.
Come, life eternal.
Come, hidden mystery.
Come, treasure without name.
Come, reality beyond all words.
Come, person beyond all understanding.
Come, rejoicing without end.
Come, light that knows no evening.
Come, unfailing expectation of the saved.
Come, raising of the fallen.
Come, resurrection of the dead.
Come all-powerful, for unceasingly you create, refashion and change all things by your will alone.
Come, invisible whom none may touch and handle.
Come, for you continue always unmoved, yet at every instant you are wholly in movement; you draw near to us who lie in hell, yet you remain higher than the heavens.
Come, for your name fills our hearts with longing and is ever on our lips; yet who you are and what your nature is, we cannot say or know. Come, Alone to the alone. Come, for you are yourself the desire that is within me. Come, my breath and my life. Come, the consolation of my humble soul. Come, my joy, my glory, my endless delight. — St. Symeon the New Theologian, “Epiclesis”
“And what does this new and powerful self-communication of God produce? Where there are divisions and estrangement he creates unity and understanding. The Spirit triggers a process of reunification of the divided and dispersed parts of the human family; persons, often reduced to individuals in competition or in conflict with each other, reached by the Spirit of Christ, open themselves to the experience of communion, can involve them to such an extent as to make of them a new organism, a new subject: the Church. This is the effect of God’s work: unity; thus unity is the sign of recognition, the ‘business card’ of the Church in the course of her universal history. From the very beginning, from the day of Pentecost, she speaks all languages. The universal Church precedes the particular Churches, and the latter must always conform to the former according to a criterion of unity and universality. The Church never remains a prisoner within political, racial and cultural confines; she cannot be confused with states not with federations of states, because her unity is of a different type and aspires to transcend every human frontier.
From this, dear brothers, there derives a practical criterion of discernment for Christian life: When a person or a community, limits itself to its own way of thinking and acting, it is a sign that it has distanced itself from the Holy Spirit. The path of Christians and of the particular Churches must always confront itself with the path of the one and catholic Church, and harmonize with it. This does not mean that the unity created by the Holy Spirit is a kind of homogenization. On the contrary, that is rather the model of Babel, that is, the imposition of a culture of unity that we could call ‘technological.’ The Bible, in fact, tells us (cf. Genesis 11:1-9) that in Babel everyone spoke the same language. At Pentecost, however, the Apostles speak different languages in such a way that everyone understands the message in his own tongue. The unity of the Spirit is manifested in the plurality of understanding. The Church is one and multiple by her nature, destined as she is to live among all nations, all peoples, and in the most diverse social contexts. She responds to her vocation to be a sign and instrument of unity of the human race only if she remains free from every state and every particular culture. Always and in every place the Church must truly be catholic and universal, the house of all in which each one can find a place.” — Pope Benedict XVI, 2010