Dominus Iesus §12

12. There are also those who propose the hypothesis of an economy of the Holy Spirit with a more universal breadth than that of the Incarnate Word, crucified and risen. This position also is contrary to the Catholic faith, which, on the contrary, considers the salvific incarnation of the Word as a trinitarian event. In the New Testament, the mystery of Jesus, the Incarnate Word, constitutes the place of the Holy Spirit's presence as well as the principle of the Spirit's effusion on humanity, not only in messianic times (cf. Acts 2:32-36; Jn 7:39, 20:22; 1 Cor 15:45), but also prior to his coming in history (cf. 1 Cor 10:4; 1 Pet 1:10-12).

The Second Vatican Council has recalled to the consciousness of the Church's faith this fundamental truth. In presenting the Father's salvific plan for all humanity, the Council closely links the mystery of Christ from its very beginnings with that of the Spirit.³⁵ The entire work of building the Church by Jesus Christ the Head, in the course of the centuries, is seen as an action which he does in communion with his Spirit.³⁶

Furthermore, the salvific action of Jesus Christ, with and through his Spirit, extends beyond the visible boundaries of the Church to all humanity. Speaking of the paschal mystery, in which Christ even now associates the believer to himself in a living manner in the Spirit and gives him the hope of resurrection, the Council states: “All this holds true not only for Christians but also for all men of good will in whose hearts grace is active invisibly. For since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery”‌.³⁷

Hence, the connection is clear between the salvific mystery of the Incarnate Word and that of the Spirit, who actualizes the salvific efficacy of the Son made man in the lives of all people, called by God to a single goal, both those who historically preceded the Word made man, and those who live after his coming in history: the Spirit of the Father, bestowed abundantly by the Son, is the animator of all (cf. Jn 3:34).

Thus, the recent Magisterium of the Church has firmly and clearly recalled the truth of a single divine economy: “The Spirit's presence and activity affect not only individuals but also society and history, peoples, cultures and religions... The Risen Christ 'is now at work in human hearts through the strength of his Spirit'... Again, it is the Spirit who sows the 'seeds of the word' present in various customs and cultures, preparing them for full maturity in Christ”‌.³⁸ While recognizing the historical-salvific function of the Spirit in the whole universe and in the entire history of humanity,³⁹ the Magisterium states: “This is the same Spirit who was at work in the incarnation and in the life, death, and resurrection of Jesus and who is at work in the Church. He is therefore not an alternative to Christ nor does he fill a sort of void which is sometimes suggested as existing between Christ and the Logos. Whatever the Spirit brings about in human hearts and in the history of peoples, in cultures and religions, serves as a preparation for the Gospel and can only be understood in reference to Christ, the Word who took flesh by the power of the Spirit 'so that as perfectly human he would save all human beings and sum up all things'”‌.⁴⁰

In conclusion, the action of the Spirit is not outside or parallel to the action of Christ. There is only one salvific economy of the One and Triune God, realized in the mystery of the incarnation, death, and resurrection of the Son of God, actualized with the cooperation of the Holy Spirit, and extended in its salvific value to all humanity and to the entire universe: “No one, therefore, can enter into communion with God except through Christ, by the working of the Holy Spirit”‌.⁴¹

(35) Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, 3-4.

(36) Cf. ibid., 7; cf. St. Irenaeus, who wrote that it is in the Church “that communion with Christ has been deposited, that is to say: the Holy Spirit”‌ (Adversus haereses III, 24, 1: SC 211, 472).

(37) Second Vatican Council, Pastoral Constitution Gaudium et spes, 22.

(38) John Paul II, Encyclical Letter Redemptoris missio, 28. For the “seeds of the Word”‌ cf. also St. Justin Martyr, Second Apology 8, 1-2; 10, 1-3; 13, 3-6: ed. E.J. Goodspeed, 84; 85; 88-89.

(39) Cf. John Paul II, Encyclical Letter, Redemptoris missio, 28-29.

(40) Ibid., 29.

(41) Ibid., 5.