Translation of the Gospel According to John (John 16:5-14)

At that time Jesus said to His disciples: I go to Him that sent Me: and none of you asketh Me: Whither goest Thou? But because I have spoken these things to you, sorrow hath filled your heart. But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you: but if I go, I will send Him to you. And when He is come, He will convince the world of sin, and of justice and of judgment. Of sin, because they believed not in Me: of justice, because I go to the Father, and you shall see Me no longer: of judgment, because the prince of this world is already judged. I have yet many things to say to you; but you cannot bear them now. But when He, the Spirit of truth, is come, He will teach you all truth. For He shall not speak of Himself: but what things soever He shall hear He shall speak, and the things that are to come, He shall show you. He shall glorify Me: because He shall receive of Mine and shall show it to you.

A Message From St. Augustine’s Tracts on John: XCIX.

Someone may here inquire whether the Holy Spirit proceedeth also from the Son. For the Son is Son of the Father alone, and the Father is Father of the Son alone; but the Holy Spirit is not the Spirit of one of them, but of both. You have the Lord Himself saying, For it is not ye that speak, but the Spirit of your Father that speaketh in you (Matt 10:20); and you have the apostle, God hath sent forth the spirit of His Son into your hearts (Gal 4:6). Are there, then, two, the one of the Father, the other of the Son? Certainly not. For there is one body, he said, when referring to the Church; and presently added, and one Spirit. And mark how he there makes up the Trinity. As ye are called, he says, in one hope of your calling. One Lord, where he certainly meant Christ to be understood; but it remained that he should also name the Father: and accordingly there follows, One faith, one baptism, one God and Father of all, who is above all, and through all, and in you all (Eph 4:4-6). And since, then, just as there is one Father, and one Lord, namely, the Son, so also there is one Spirit; He is doubtless of both: especially as Christ Jesus Himself saith, “The Spirit of your Father that dwelleth in you;” and the apostle declares, “God hath sent forth the Spirit of His Son into your hearts.” You have the same apostle saying in another place, But if the Spirit of Him that raised up Jesus from the dead dwell in you, where he certainly intended the Spirit of the Father to be understood; of whom, however, he says in another place, But if any man have not the Spirit of Christ, he is none of His (Rom 8:11 Rm 8:9). And many other testimonies there are, which plainly show that He, who in the Trinity is styled the Holy Spirit, is the Spirit both of the Father and of the Son.

And for no other reason, I suppose, is He called in a peculiar way the Spirit; since though asked concerning each person in His turn, we cannot but admit that the Father and the Son are each of them a Spirit; for God is Spirit (John 4:24), that is, God is not carnal, but spiritual. By the name, therefore, which they each also hold in common, it was requisite that He should be distinctly called, who is not the one nor the other of them, but in whom what is common to both becomes apparent. Why, then, should we not believe that the Holy Spirit proceedeth also from the Son, seeing that He is likewise the Spirit of the Son? For did He not so proceed, He could not, when showing Himself to His disciples after the resurrection, have breathed sport them, and said, Receive ye the Holy Spirit (John 20:22). For what else was signified by such a breathing upon them, but that from Him also the Holy Spirit proceedeth? And of the same character also are His words regarding the woman that suffered from the bloody flux: Some one hath touched me; for I perceive that virtue is gone out of me (Luke 8:46). For that the Holy Spirit is also designated by the name of virtue, is both clear from the passage where the angel, in reply to Mary’s question, How shall this be, seeing I know not a man? said, The Holy Ghost shall come upon thee, and the power [virtue] of the highest shall overshadow thee (Luke 1:34-35); and our Lord Himself when giving His disciples the promise of the Spirit, said, “But tarry ye in the city, until ye be endued with power [virtue] from on high (Luke 24:49); and on another occasion, Ye shall receive the power [virtue] of the Holy Ghost coming upon you, and ye shall be witnesses unto me (Acts 1:8). It is of this virtue that we are to believe, that the evangelist says, Virtue went out of Him, and healed them all (Luke 6:19).

If, then, the Holy Spirit proceedeth both from the Father and from the Son, why said the Son, He proceedeth from the Father (John 15:26)? Why, do you think, but just because it is to Him He is wont to attribute even that which is His own, of whom He Himself also is? Hence we have Him saying, My doctrine is not mine, but His that sent me (John. 7:16). If, therefore, in such a passage we are to understand that as His doctrine, which nevertheless He declared not to be His own, but the Father’s, how much more in that other passage are we to understand the Holy Spirit as proceeding from Himself, where His words, “He proceedeth from the Father,” were uttered so as not to imply, He proceedeth not from me? But from Him, of whom the Son has it that He is God (for He is God of God), He certainly has it that from Him also the Holy Spirit proceedeth: and in this way the Holy Spirit has it of the Father Himself, that He should also proceed from the Son, even as He proceedeth from the Father.

24
25
26 (Eph 4:4-6)
27
28 (John 4:24)
29
30
31
32
33 (Acts 1:8, marg)
34 (Luke 6:19)
35
36