The Gifts and Fruits of the Holy Spirit

The Gifts and Fruits of the Holy Spirit
Lesson 16
Author: Catholic.net | Source: Catholic.net



Lesson 16: ON THE GIFTS AND FRUITS OF THE HOLY GHOST



176.Q. What are the effects of Confirmation?



177.Q. What are the gifts of the Holy Ghost?



178.Q. Why do we receive the gift of fear of the Lord?



179.Q. Why do we receive the gift of piety?



180.Q. Why do we receive the gift of knowledge?



181.Q. Why do we receive the gift of fortitude?



182.Q. Why do we receive the gift of counsel?



183.Q. Why do we receive the gift of understanding?



184.Q. Why do we receive the gift of wisdom?



185.Q. Which are the beatitudes?



186.Q. Which are the twelve fruits of the Holy Ghost?




176. Q. What are the effects of Confirmation?



A. The effects of Confirmation are an increase of sanctifying grace, the strengthening of our faith, and the gifts of the Holy Ghost.



"Increase;" because we must be in a state of grace, that is, having already sanctifying grace in our souls when we receive Confirmation. "Strengthening´ " so that we have no doubt about the doctrines we believe.




177. Q. What are the gifts of the Holy Ghost?



A. The gifts of the Holy Ghost are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord.




178. Q. Why do we receive the gift of fear of the Lord?



A. We receive the gift of fear of the Lord to fill us with a dread of sin.



On account of the goodness of God and the punishment He can inflict.




179. Q. Why do we receive the gift of piety?



A. We receive the gift of piety to make us love God as a Father, and obey Him because we love Him.




180. Q. Why do we receive the gift of knowledge?



A. We receive the gift of knowledge to enable us to discover the will of God in all things.




181. Q. Why do we receive the gift of fortitude?



A. We receive the gift of fortitude to strengthen us to do the will of God in all things.



Some know the will of God-what they should do-but they have not the courage to follow the dictates of their conscience. For example, a person goes with bad company: the gift of knowledge will teach him that he should give it up; but the gift of fortitude will enable him to do what his conscience shows him to be right.




182. Q. Why do we receive the gift of counsel?



A. We receive the gift of counsel to warn us of the deceits of the devil, and of the dangers to salvation.



The devil is much wiser than we are, and has much more experience, being among the people of the world ever since the time of Adam-about 6,000 years. He could therefore easily deceive and overcome us if God Himself by the gift of counsel did not enable us to discover his tricks and expose his plots. When at times we are tempted, our conscience warns us, and if we follow the warning we shall escape the sin. Counsel tells us when persons or places are dangerous for our salvation.




183. Q. Why do we receive the gift of understanding?



A. We receive the gift of understanding to enable us to know more clearly the mysteries of faith.



"Mysteries," truths we could never know by reason, but only by the teaching of God; and the gift of understanding enables us to know better what His teaching means. The Apostles heard and knew what Our Lord taught, but they did not fully understand the whole meaning till the Holy Ghost had come.




184. Q. Why do we receive the gift of wisdom?



A. We receive the gift of wisdom to give us a relish for the things of God and to direct our whole life and all our actions to His honor and glory.



"Relish," a liking for, a desire for.




185. Q. Which are the beatitudes?



A. The beatitudes are:



1. Blessed are the poor in spirit, for theirs is the kingdom of Heaven.
2. Blessed are the meek, for they shall possess the land.
3. Blessed are they that mourn, for they shall be comforted.
4. Blessed are they that hunger and thirst after justice, for they shall be filled.
5. Blessed are the merciful, for they shall obtain mercy.
6. Blessed are the clean of heart, for they shall see God.
7. Blessed are the peacemakers, for they shall be called the children of God.
8. Blessed are they that suffer persecution for justice´ sake, for theirsis the kingdom of Heaven.




The beatitudes are part of a sermon Our Lord once preached to the people on the Mount. (Matt. 5). When Our Lord wished to preach, the Jews would not always allow Him to enter their synagogues or meeting houses; so He preached to the people in the open air. Sometimes He stood in a boat by the seashore; sometimes on a little hill, with the people standing or sitting near Him. Did you ever think how you would have acted if you lived at that time and were present when Our Lord preached? How anxious you would have been to get near to Him? How you would have pushed your way through the crowd and listened to every word? Why, then, do you sometimes pay so little attention in church or at instructions when the words of Our Lord are repeated to you? Our Lord instituted a Church which, as we know, is sometimes called the kingdom of Heaven. In this sermon He laid down the condition for being good subjects of His kingdom; that is, He gives the virtues we should practice to be good children of the Church. He tells us what rewards we shall have for practicing these virtues and leading a holy life: namely, God´s grace and blessing in this world and everlasting glory in Heaven.



1. (1) "Poor in spirit." One is poor in spirit if he does not set his heart upon riches and the goods of this world in such a way that he would be willing to offend God in order to possess them, or rather than part with them. Thus one who has no money but who would do anything to get it, would be poor, but not poor in spirit, and therefore not among those Our Lord calls blessed. If we are really poor and wish to be poor in spirit also, we must be contented with our lot--with what God gives us--and never complain against Him. No matter how poor, miserable, or afflicted we may be, we could still be worse, since we can find others in a worse condition than we are. We do not endure every species of misery, but only this or that particular kind; and if the rest were added, how much worse our condition would be! The very greatest misery is to be in a state of sin. If we are poor and in sin, our condition is indeed pitiable, for we have no consolation; but if we are virtuous in poverty, bearing our trials in patience and resignation for the love of God, we have the rich treasures of His grace and every assurance of future happiness. On the other hand, if one is very rich and gives freely and plentifully to the poor and works of charity, and is willing to part with riches rather than offend God, such a one is poor in spirit and can be called blessed. It is a great mistake to risk our souls for things we must leave to others at our death. Sometimes those who leave the greatest inheritance are soonest forgotten and despised, because the money or property bequeathed gives rise to numerous lawsuits, quarrels and jealousies among the relatives, and thus becomes a very curse to that family, whose members hate one another on its account. Or it may happen that the heirs thoughtlessly enjoy and foolishly squander the wealth the man, now dead, has labored so hard to accumulate, while he, perhaps, is suffering in Hell for sins committed in securing it. Again, how many children have been ruined through the wealth left them by their parents! Instead of using it for good purposes they have made it a means of sin; often lose their faith and souls on account of it; and in their ingratitude never offer a prayer or give an alms for the soul of the parent, who in his anxiety to leave all to them left nothing in charity to the Church or the poor. Surely it is the greatest folly to set our hearts upon that which can be of no value to us after death. When a person dies men ask: What wealth has he left behind? But God and the angels ask, What merits has he sent before him?
2. (2) "Possess the land"--that is, the promised or holy land, which was a figure of the Church. Therefore it means the meek shall be true members of Our Lord´s Church here on earth and hereafter in Heaven, and be beloved by all.
3. (3) "That mourn:" Suffering is good for us if we bear it patiently.
It makes us more like Our Blessed Lord, who was called the Man of Sorrows.
4. (4) "Justice"--that is, all kinds of virtue. "Filled"—that is, with goodness and grace. In other words,
5. if we ask and really wish to become virtuous, we shall become so. St. Joseph is called in Holy Scripture "a just man, to show that he practiced every virtue.
6. (5) If we are "merciful" to others, God will be merciful to us.
7. (6) "Clean of heart´!--that is, pure in thoughts, words, deeds, and looks.
8. (7) "Peacemakers:´ If persons who try to make peace and settle disputes are called the children of God, those who, on the contrary, try to stir up dissensions should be called the children of the devil. Never tell the evil you may hear of another, especially to the one of whom it was spoken; and never carry stories from one to another: it is contemptible, and sinful as well. If you have nothing good to say of the character of another, be silent,unless your duty compels you to speak. Never be a child of the devil by exciting jealousy, hatred, or revenge in anyone; but on the contrary, make peace wherever you can, and be one of the children of God.
9. (8) "Suffer persecution:´ Therefore, when you are badly treated on account of your piety or religion, remember you are like the martyrs of your holy faith, suffering for virtue and truth, and that you will receive your reward.




186. Q. Which are the twelve fruits of the Holy Ghost?



A. The twelve fruits of the Holy Ghost are charity, joy, peace, patience, benignity, goodness, long-suffering, mildness, faith, modesty, continence, and chastity.



"Fruits," the things that grow from the gifts of the Holy Ghost. "Charity," love of God and. our neighbor, "Peace" with God and man and ourselves. With God, because we are His friends. With man, because we deal justly with all and are kind to all. With ourselves, because we have a good conscience, that does not accuse us of sin. "Benignity," disposition to do good and show kindness. "Long-suffering"--same as patience. "Modesty, continency, and chastity" refer to purity in thoughts, words, looks, and actions.

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Blasphemy Against the Holy Spirit—The “Unpardonable Sin”

Blasphemy Against the Holy Spirit—The “Unpardonable Sin”
by Kyle Butt, M.A.


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Through the years, numerous writers have taken on the task of explaining the comment spoken by Jesus concerning the “unpardonable sin”—blasphemy against the Holy Spirit. From these writings have come countless false doctrines, insinuations, and suggested explanations. It is the purpose of this article to explain what “blasphemy against the Holy Spirit” is not, what it actually is, and to offer comment concerning whether it still can be committed today.

Three of the four gospel accounts contain a reference to the statement made by Jesus concerning blasphemy against the Holy Spirit. These three passages read as follows.

Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come (Matthew 12:31-32).

Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation—because they said, “He has an unclean spirit” (Mark 3:28-30).

And anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven (Luke 12:10).

Each of these references to the statement made by Jesus verifies that Jesus did clearly state that there is a specific sin that “will not be forgiven.” The American Standard Version describes the sin as an “eternal sin” (Mark 3:29). Jesus defined that sin as “the blasphemy against the Spirit.” What, then, is blasphemy against the Spirit?

In order to explain this sin fully, a look at the general context of the statement is critical. Matthew’s account offers the most detail concerning the setting in which Jesus’ statement was made. In Matthew 12:22, the text indicates that a certain man who was demon-possessed was brought to Jesus to be healed. As was His common practice, Jesus cast out the unclean spirit, and healed the man of his blindness and inability to speak. After seeing this display of power, the multitudes that followed Jesus asked, “Could this be the Son of David?” (12:23). Upon hearing this remark, the Pharisees, wanting to discredit the source from which Jesus received His power, declared that Jesus was casting out demons by “Beelzebub, the ruler of demons.” Jesus proceeded to explain that a kingdom divided against itself could not stand, and if He were casting out demons by the power of demons, then He would be defeating Himself. It was after this accusation by the Pharisees, and Jesus’ defense of His actions, that Christ commented concerning the blasphemy against the Spirit. In fact, the text of Mark clearly states that Jesus made the comment about the blasphemy against the Spirit “because they said, ‘He has an unclean spirit.’ ”

Another critical piece of information needed to clarify Jesus’ statement is the definition of blasphemy. Wayne Jackson wrote: “Blasphemy is an anglicized form of the Greek term blasphemia, which scholars believe probably derives from two roots, blapto, to injure, and pheme, to speak. The word would thus suggest injurious speech” (2000). Bernard Franklin, in his article concerning blasphemy against the Spirit, suggested:

The word “blasphemy” in its various forms (as verb, noun, adjective, etc.) appears some fifty-nine times in the New Testament. It has a variety of renderings, such as, “blasphemy,” “reviled,” “railed,” “evil spoken of,” “to speak evil of,” etc. Examples of these various renderings are: “They that passed by reviled him” (Matthew 27:39). “He that shall blaspheme” (Mark 3:29). “They that passed by railed on him” (Mark 15:29). “The way of truth shall be evil spoken of ” (2 Peter 2:2). “These speak evil of those things” (Jude 10). It is evident from these that blasphemy is a sin of the mouth, a “tongue-sin.” All New Testament writers except the author of Hebrews use the word (1936, pp. 224-225).

Furthermore, Jesus defined the term when, after referring to blasphemy, He used the phrase “speaks a word against” in Matthew 12:32.

WHAT THE UNPARDONABLE SIN IS NOT

With the working definition of blasphemy meaning, “to speak against,” or “speak evil of,” it is easy to rule out several sins that would not qualify as the unpardonable sin. Occasionally, murder is suggested as the “unpardonable sin.” Such cannot be the case, however. First, since blasphemy is a “tongue sin,” murder would not fall into this category. Second, several biblical passages show the sin of murder can be forgiven. When King David committed adultery and had Uriah the Hittite murdered, the prophet Nathan came to him, informing him that God had seen that David “killed Uriah the Hittite with the sword” (2 Samuel 12:9). When David confessed to Nathan and repented, the prophet told David, “The Lord also has put away your sin; you shall not die” (12:13). And, although David was punished for his iniquity, it was forgiven. The Bible plainly demonstrates that murder is not the unpardonable sin.

Adultery surfaces as another sin put forward as unpardonable. Yet the same reasoning used to discount murder as the unpardonable sin can be used to disqualify adultery. First, it does not fit the category of blasphemy. Second, David was forgiven of adultery, just as surely as he was forgiven of murder. The apostle Paul gave a list of no less than ten sins (including adultery) of which the Corinthian brethren had been forgiven (1 Corinthians 6:9-11). Adultery cannot be the unpardonable sin.

Another sin set forth as the unpardonable sin is blasphemy of any kind, not specifically against the Holy Spirit. We know, however, that blasphemy in general cannot be unforgivable for two reasons. First, in the context of the unpardonable sin, Jesus clearly stated that “whatever blasphemies” men may utter (besides against the Holy Spirit) could be forgiven. Second, Paul confessed that before his conversion, he had formerly been “a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief ” (1 Timothy 1:13). These two biblical passages rule out the possibility of general blasphemy as the unpardonable sin.

We begin to see, then, that we cannot arbitrarily decide which sins we think are heinous, and then simply attribute to them the property of being unpardonable, especially considering the fact that even those who were guilty of crucifying the Son of God had the opportunity to be forgiven (Acts 2:36-38). Therefore, since the unpardonable sin falls into a category of its own, and cannot be murder, adultery, general blasphemy, etc., some scholars have set forth the idea that the unpardonable sin is not a single sin at all, but is instead the stubborn condition of a person who persists in unbelief. This understanding, however, fails to take into account the immediate context of the “unpardonable sin.” Gus Nichols, commenting on this idea of “persistent unbelief,” stated: “It is true, great multitudes are going into eternity in rebellion against God to be finally and eternally lost; but it is for rejecting and neglecting pardon graciously extended in the gospel while they live, not because they have committed the unpardonable sin” (1967, p. 236). Wendell Winkler, under a section titled, “What the Blasphemy Against the Holy Spirit is Not,” wrote that it is not

postponement of obedience until death. The text implies that those who commit the eternal sin continue to live while having lost all opportunity of salvation; whereas those who postpone obedience to Christ (except those who commit the eternal sin) could have obeyed at any time previous to their death (1980, p. 20).

IN THIS AGE OR IN THE AGE TO COME

Jesus said that blasphemy against the Spirit would not be forgiven “in this age or in the age to come” (Matthew 12:32). Certain religious organizations have seized upon this statement to suggest that Jesus has in mind a situation in which certain sins will be remitted after death—but not this sin. This idea of a purgatory-like state, where the souls of the dead are given a “second chance” to do penance for the sins they committed in their earthly life, finds no justification in this statement made by Christ (nor in any other biblical passage, for that matter). R.C.H. Lenski stated that Jesus’ use of the phrase under discussion meant simply “absolutely never” (1961, p. 484). Hendriksen concurred with Lenski when he wrote:

In passing, it should be pointed out that these words by no stretch of the imagination imply that for certain sins there will be forgiveness in the life hereafter. They do not in any sense whatever support the doctrine of purgatory. The expression simply means that the indicated sin will never be forgiven (1973, p. 528).

As the writer of Hebrews succinctly wrote, “it is appointed for men to die once, but after this the judgment” (Hebrews 9:27).

It also has been suggested by several writers that the “age to come” discussed by Jesus refers to the Christian Age. According to this idea, Jesus made the statement in the Jewish Age, when the Law of Moses was in effect, and the “age to come” denoted the Christian Age immediately following, when the Law of Christ would prevail. Putting this meaning to the phrase often leads the advocates of this theory to conclude that the unpardonable sin could be committed in the Christian Age, after the resurrection of Christ. As Winkler surmised, “Thus, since our Lord was speaking while the Jewish age was in existence, he was affirming that the blasphemy against the Holy Ghost would not be forgiven in (a) the Jewish age, nor in (b) the Christian age, the age that followed” (1980, p. 21). Nichols, after affirming the same proposition, concluded:

It follows that this sin, therefore, could be committed during the personal ministry of Christ, and was then committed, as we have seen, and could also be committed under the gospel age or dispensation. They could have attributed the works of the Spirit to Satan after Pentecost, the same as before (1967, p. 234).

Two primary pieces of evidence, however, militate against the idea that Jesus’ reference to the “age to come” meant the Christian Age. First, in Mark 10:30, the gospel writer has Jesus on record using the same phrase (“in the age to come”) to refer to the time when the followers of Christ would inherit “eternal life” (see Luke 18:30 for the parallel passage). This is a clear reference to life after death, since Paul said “flesh and blood cannot inherit the kingdom of God” (1 Corinthians 15:50). Second, Mark’s account of the unpardonable sin describes the sin as an “eternal sin.” The translators of the New King James Version recorded that the person who commits the sin “never has forgiveness, but is subject to eternal condemnation” (Mark 3:29). Mark’s account, with its emphasis on eternity, shows that the phrase simply is meant to underscore the fact that this sin will “absolutely never” be forgiven (Lenski, p. 484). It is incorrect, then, to use the phrase “in the age to come” to refer to purgatory. It also is tenuous to use the phrase to refer to the Christian Age. The best explanation, to quote Hendrickson again, is that “the expression simply means that the indicated sin will never be forgiven” (p. 528).

WHAT THE UNPARDONABLE SIN IS

As was noted earlier, blasphemy against the Holy Spirit is the only sin in the Bible that is given the status of unpardonable or eternal. In fact, Jesus prefaced His discussion of this sin by stating that, “every sin and blasphemy will be forgiven men,” except for blasphemy against the Spirit. Using the working definition of blasphemy as “speaking evil of,” it becomes clear that the sin described by Jesus was a “tongue sin” that the Pharisees had committed, or at least were dangerously close to committing.

What had the Pharisees done that would have put them in jeopardy of committing the unpardonable sin? According to His own testimony, during Jesus’ time on this Earth He cast out demons by the “Spirit of God” (Matthew 12:28). When the Pharisees saw that Jesus had performed a verifiable miracle, they could not argue with the fact that Christ possessed certain powers that others (including themselves) did not have. Therefore, in order to cast suspicion on the ministry of Jesus, they claimed that He was casting out demons by Beelzebub, the ruler of demons. The name Beelzebub is simply another name for Satan (Franklin, 1936, p. 227), as can be seen from Jesus’ reference to Satan in Matthew 12:26. Even when faced by the miraculous working of the Holy Spirit through Jesus, the Pharisees were, in essence, attributing Jesus’ power to Satan, and claiming that Jesus was “Satan incarnate instead of God incarnate. It is this, and nothing else, that our Lord calls the blasphemy against the Holy Ghost (or Spirit—KB)” (Franklin, p. 227). Maxie Boren wrote: “The context of Matthew 12:22ff. shows clearly that this was indeed the sin of blasphemy against the Holy Spirit—attributing the miracle done by Jesus to the power of the devil. Jesus said it was done ‘by the Spirit of God’ (verse 28) but they (the Pharisees—KB) said it was done by Beelzebub” (n.d., p. 1). It is clear that blasphemy against the Spirit was a definite, singular sin, which could be committed by the Pharisees during the life of Jesus.

IS THE “UNPARDONABLE SIN” THE
SAME AS THE “SIN UNTO DEATH”?

John, in his first epistle, mentioned the fact that “there is sin leading to death” and “there is sin not leading to death” (1 John 5:16-17). His statement in these verses has been connected by more than a few people to Jesus’ remark about the “eternal sin.” It is evident, however, that this connection is based more on opinion than on textual Bible study.

First, there is no biblical evidence that connects the passage in 1 John with the Pharisees’ accusation. Furthermore, the entire context of 1 John gives the Christian readers hope of forgiveness for all sins that they might have committed. John wrote: “All unrighteousness is sin, and there is sin not leading to death” (1 John 5:17). Several chapters earlier, he wrote: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9, emp. added). In the scope of John’s epistle, any unrighteousness committed by his readers could be forgiven if the transgressor took the proper steps of repentance and confession. Apparently, the “sin unto death” in 1 John is not a specific sin for which it is impossible to receive forgiveness, but rather, is any sin for which a person will not take the proper steps demanded by God to receive the forgiveness available. On the other hand, blasphemy against the Spirit was a specific, eternal sin that never would be forgiven.

CAN THE UNPARDONABLE SIN BE COMMITTED TODAY?

The next question usually asked concerning this sin is whether or not it is still possible to commit it today. Opinions on this question certainly vary, and scholars seem to be divided in their positions. The evidence, however, seems to point toward the idea that this sin cannot be committed today.

First, the circumstances under which the sin is described cannot prevail today, due to the fact that the age of miracles has ceased (see Miller, 2003). No one today will have the opportunity to witness Jesus performing miracles in person (2 Corinthians 5:16).

Second, there is no other mention of the sin in any biblical passage written after the resurrection of Christ. None of the inspired New Testament writers refers to the sin in any epistle or in the book of Acts, and none offers warnings to new converts about avoiding the sin post-Pentecost. Franklin observed:

If it were possible for it to be committed, would there not have been some warning against it? Were there any danger regarding it, would the Apostle Paul, who wrote half the books of the New Testament, have failed to warn against its commission? Paul does not even mention the blasphemy against the Holy Spirit. The sin in question was actually committed in the days of our Lord’s ministry on earth, but it does not necessarily follow that it could be committed in His absence (p. 233).

In discussing this matter, Gus Nichols wrote: “It seems that all sins committed today are pardonable, and that all can be saved, if they will” (1967, p. 239). V.E. Howard, commented along the same lines when he stated that “there is no unpardonable sin today” (1975, p. 156).

In conclusion, blasphemy against the Holy Spirit is the only unpardonable sin mentioned in the Bible, and it is mentioned in the context of the Pharisees accusing Jesus of being possessed by the Devil. The context indicates that it was a specific sin, and not a series of forgivable sins, or an attitude of persistent unbelief. After the resurrection, no inspired writer mentions the sin, and no warnings against it were recorded. There is no concrete evidence that it can be committed today. The fact that it is not mentioned after the resurrection, lends itself to the idea that it cannot still be committed. In fact, the indication from passages such as 1 John 1:7,9 is that “all unrighteousness” that a person could commit today can be forgiven by the blood of Jesus. As Howard said when concluding his remarks about the eternal sin: “In the same scripture our Lord gave full assurance that every sin and blasphemy against the ‘Son of man’ shall be forgiven him. Today the gospel of Christ is to be preached to every man on earth and any man on earth may be saved by obeying the gospel (Mark 16:15-16)” [p. 157].

REFERENCES

Boren, Maxie B. (no date), “The Blasphemy Against the Holy Spirit,” Class Handout, Brown Trail church of Christ, Bedford, Texas, Lesson 4.

Franklin, Barnard (1936), “The Blasphemy Against the Holy Ghost: An Inquiry into the Scriptural Teaching Regarding the Unpardonable Sin,” Bibliotheca Sacra, 93:220-233, April.

Hendriksen, William (1973), The Gospel According to Matthew (Grand Rapids, MI: Baker).

Howard, V.E. (1975), The Holy Spirit (West Monroe, LA: Central Publishers).

Jackson, Wayne (2000), Blasphemy—What Is This Great Sin?, [On-line], URL: http://www.christiancourier.com/archives/blasphemy.htm.

Lenski, R.C.H. (1961 reprint), The Interpretation of St. Matthew’s Gospel (Minneapolis, MN: Augsburg).

Miller, Dave (2003), “Modern-day Miracles, Tongue-speaking, and Holy Spirit Baptism: A Refutation,” Reason and Revelation, 23(3):17-23, March.

Nichols, Gus (1967), Lectures on the Holy Spirit (Plainview, TX: Nichols Brothers).

Winkler, Wendell, ed. (1980), What Do You Know About the Holy Spirit? (Fort Worth, TX: Winkler Publications).



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