Dominum et Vivificantem §31

³¹ Beginning from this initial witness at Pentecost and for all future time the action of the Spirit of truth who "convinces the world concerning the sin" of the rejection of Christ is linked inseparably with the witness to be borne to the Paschal Mystery: the mystery of the Crucified and Risen One. And in this link the same "convincing concerning sin" reveals its own salvific dimension. For it is a "convincing" that has as its purpose not merely the accusation of the world and still less its condemnation. Jesus Christ did not come into the world to judge it and condemn it but to save it. This is emphasized in this first discourse, when Peter exclaims: "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." And then, when those present ask Peter and the Apostles: "Brethren, what shall we do?" this is Peter's answer: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit." In this way "convincing concerning sin" becomes at the same time a convincing concerning the remission of sins, in the power of the Holy Spirit. Peter in his discourse in Jerusalem calls people to conversion, as Jesus called his listeners to conversion at the beginning of his messianic activity. Conversion requires convincing of sin; it includes the interior judgment of the conscience, and this, being a proof of the action of the Spirit of truth in man's inmost being, becomes at the same time a new beginning of the bestowal of grace and love: "Receive the Holy Spirit." Thus in this "convincing concerning sin" we discover a double gift: the gift of the truth of conscience and the gift of the certainty of redemption. The Spirit of truth is the Counselor. The convincing concerning sin, through the ministry of the apostolic kerygma in the early Church, is referred-under the impulse of the Spirit poured out at Pentecost-to the redemptive power of Christ crucified and risen. Thus the promise concerning the Holy Spirit made before Easter is fulfilled: "He will take what is mine and declare it to you." When therefore, during the Pentecost event, Peter speaks of the sin of those who "have not believed" and have sent Jesus of Nazareth to an ignominious death, he bears witness to victory over sin: a victory achieved, in a certain sense, through the greatest sin that man could commit: the killing of Jesus, the Son of God, consubstantial with the Father! Similarly, the death of the Son of God conquers human death: "I will be your death, O death," as the sin of having crucified the Son of God "conquers" human sin! That sin which was committed in Jerusalem on Good Friday-and also every human sin. For the greatest sin on man's part is matched, in the heart of the Redeemer, by the oblation of supreme love that conquers the evil of all the sins of man. On the basis of this certainty the Church in the Roman liturgy does not hesitate to repeat every year, at the Easter Vigil, "O happy fault!" in the deacon's proclamation of the Resurrection when he sings the "Exsultet. "