In the indivisible Trinity, the Son and the Spirit are distinct but inseparable. From the very beginning until the end of time, when the Father sends his Son he also sends his Spirit who unites us to Christ in faith so that as adopted sons we can call God “Father” (Romans8:15). The Spirit is invisible but we know him through his actions, when he reveals the Word to us and when he acts in the Church.
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687. "No one comprehends the thoughts of God except the Spirit of God."7Now God's Spirit, who reveals God, makes known to us Christ, his Word, his living Utterance, but the Spirit does not speak of himself. the Spirit who "has spoken through the prophets" makes us hear the Father's Word, but we do not hear the Spirit himself. We know him only in the movement by which he reveals the Word to us and disposes us to welcome him in faith. the Spirit of truth who "unveils" Christ to us "will not speak on his own."8Such properly divine self-effacement explains why "the world cannot receive (him), because it neither sees him nor knows him," while those who believe in Christ know the Spirit because he dwells with them.9
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688. The Church, a communion living in the faith of the apostles which she transmits, is the place where we know the Holy Spirit:
- in the Scriptures he inspired; - in the Tradition, to which the Church Fathers are always timely witnesses; - in the Church's Magisterium, which he assists; - in the sacramental liturgy, through its words and symbols, in which the Holy Spirit puts us into communion with Christ; - in prayer, wherein he intercedes for us; - in the charisms and ministries by which the Church is built up; - in the signs of apostolic and missionary life; - in the witness of saints through whom he manifests his holiness and continues the work of salvation.
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689. The One whom the Father has sent into our hearts, the Spirit of his Son, is truly God.10Consubstantial with the Father and the Son, the Spirit is inseparable from them, in both the inner life of the Trinity and his gift of love for the world. In adoring the Holy Trinity, life-giving, consubstantial, and indivisible, the Church's faith also professes the distinction of persons. When the Father sends his Word, he always sends his Breath. In their joint mission, the Son and the Holy Spirit are distinct but inseparable. To be sure, it is Christ who is seen, the visible image of the invisible God, but it is the Spirit who reveals him.
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690. Jesus is Christ, "anointed," because the Spirit is his anointing, and everything that occurs from the Incarnation on derives from this fullness.11When Christ is finally glorified,12he can in turn send the Spirit from his place with the Father to those who believe in him: he communicates to them his glory,13that is, the Holy Spirit who glorifies him.14From that time on, this joint mission will be manifested in the children adopted by the Father in the Body of his Son: the mission of the Spirit of adoption is to unite them to Christ and make them live in him:
The notion of anointing suggests . . . that there is no distance between the Son and the Spirit. Indeed, just as between the surface of the body and the anointing with oil neither reason nor sensation recognizes any intermediary, so the contact of the Son with the Spirit is immediate, so that anyone who would make contact with the Son by faith must first encounter the oil by contact. In fact there is no part that is not covered by the Holy Spirit. That is why the confession of the Son's Lordship is made in the Holy Spirit by those who receive him, the Spirit coming from all sides to those who approach the Son in faith.15
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742. "Because you are sons, God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!"' (Gal 4:6).
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743. From the beginning to the end of time, whenever God sends his Son, he always sends his Spirit: their mission is conjoined and inseparable.
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