Transcript
Our convocation leader this morning is Dr. Thomas F. Torrance, who is professor of Christian dogmatics emeritus of the University of Edinburgh's New College. As one who had the privilege of studying in that wonderful institution, it's a real privilege to have the honor of introducing him. I see people waving their hands. You can't hear or is that because you were cheering? All right. I will speak louder. Apparently the PA system isn't working. Dr. Torrance is a noted
author. He is one who has received the Templeton Award, which is a foundation started by a trustee of this institution, to honor those in the field of religion, even as others have been honored by the Nobel Prize. Among those who have received the Templeton Award, we would know, of course, of Mother Teresa, who is in Calcutta. This award is presented at the Court of St. James, and it is presented there in England. And this is where
Dr. Torrance received it. He is also a president of the International Academy of Science and Religion. And Dr. Dox, who is the director of that academy, is sitting here in the congregation. He is a Dominican and a wonderful person, I understand, after talking to Dr. Torrance. But even in my own brief acquaintance with him, we're honored that he and his colleague are here, too. Who did it? So we are delighted that Dr. Torrance will be leading
us here for these four sessions from now through Friday, which he is conducting at the Institute, and also he is doing double duty and doing a course for the summer school. Many of his students will be here, if not all of them. And we're glad to have you, who are here in that class, sharing in the fellowship with the members of the Institute. So after a brief word of prayer, Dr. Torrance, I'm going to turn you
loose and let you take care of us, if you will. Let us pray. Almighty and everlasting God, in whom we live and move and have our being, who has made us for Yourself so that our hearts are restless until they find their rest in You. Grant us, we pray, purity of heart and strength of purpose, that no selfish passion may hinder us from knowing Your will, no weakness from doing it, and that in Your light we
may see light clearly, and in Your service find perfect freedom. O God of mercy, have mercy upon us. O God of wisdom, illumine our minds. O God of light, shine into our hearts. O eternal goodness, deliver us from evil. O God of power, be our refuge and our strength, through Jesus Christ, our Lord. Amen. Welcome, Dr. Thomas. Thank you, Dr. Cooper, for your kind introduction. It's once again a great joy for me to be back at
Princeton at the Summer School and Institute. The theme, as you know, for these four addresses is the mediation of Christ, and our particular theme this morning is the mediation of Revelation with stress on the relation between Jesus Christ and Israel. From time to time there have arisen in the history of Western thought dichotomous ways of thinking which have damaged areas of our knowledge and not least our knowledge of God in Jesus Christ. The effect of these
dichotomous ways of thinking has been to detach Jesus Christ from God, to detach Jesus Christ from Israel, and to detach Christianity from Christ himself. Now when this sort of thing happens the very essence of the Christian gospel is at stake. There takes place a disruption of the mediation between God and man. The mediator, or rather our understanding of him, is torn apart and uprooted from God's purpose in history. Now I could show you that this was
the basic problem that afflicted the early centuries of the Christian church. For the Christian church in the rise and formulation of its theology struggled to preserve the New Testament doctrine of Christ as the one mediator. For example, the passage of St. Paul in 1 Timothy 2:5 is found often in the early church. There is one God and one mediator between God and man, the man Christ Jesus who gave himself a ransom for all. Now epistemologically
the problem we have to face in ancient or in modern times can be put in this way. In the analytic tradition of thought there takes place an abstraction of Jesus Christ from the matrix of natural or inherent relations in which he is found, and then an abstraction from the external appearance of Christ, from the objective frame of reference in which he is lodged. Now one can state that epistemologically as exactly the same problem we have had
to face in modern times when we have had to turn away from the analytical and abstractive modes of thought that we have derived from our Newtonian classical physics and have had to turn to another more dynamic, more holistic and relational way of thinking to which we have been directed through the work of James Clark Maxwell and Albert Einstein above all. Now if we take what I would call or refer to as a proper approach then we
consider something in its relation with other things where the relations between things have to do with what the things really are. These are what I call ontorelations. And secondly we then consider things in terms of their inner rational structure or their internal relations and neither of these ways of consideration are separable one from the other. And it is precisely in these two determinations that our modern scientific knowledge, for example in classical theory or in astrophysics and
our whole understanding of the universe and its expansion have been built up. Now so far as our knowledge of Jesus Christ is concerned this means on the one hand we have to adopt an approach to Christ in the ontorelational context in which he is presented to us, the matrix of interrelations in which he meets us in the historical and dynamic context of Israel and second an approach to Christ in terms not of his appearances but in
terms of his own self communication and self presentation to us in the wholeness and integrity of what he is in himself as he meets us in the evangelical tradition of the New Testament and the church. Now when we adopt this kind of approach whether in natural science or in theology we find that progress in understanding is necessarily circular. What we do is to seek to understand something in its own complex of intelligibility. We seek to penetrate
into its own internal reality, into its own intrinsic logos, its own internal structure and when we do that we come up with a basic clue in the light of which everything then is re-examined and interpreted so that we understand things not in by reference to some external framework of thought but we understand things by developing a framework of thought that they themselves impose upon us out of their inherent rationality. Now you know when, this is
an analogy that I find very helpful, when you are trying to piece together the dismembered pieces of a jigsaw puzzle and you have found the picture that they all make you cannot possibly mess it all up again and start your puzzle all over again as though you did not know the picture that they made. Now that is what happens in any scientific procedure. Once you have got the basic clue, once you have gained the basic insight
then you take all the pieces and you reconstruct them in the light of that driving insight. Now granted that the insight may have to be revised in the scientific inquiry but nevertheless it is in the light of that basic clue that you make your discovery and once you have done that you cannot go back upon it. Something quite irreversible has taken place. Now I submit that it is precisely that profound scientific procedure that took place unwittingly
so far as formal science is concerned in the New Testament itself and in the early church because what the apostles and the fathers did was to come upon a basic clue in the light of which everything else was interpreted and understood in its own inner rational structure and everything became highly luminous in virtue of that. And this basic clue was the relation of Jesus Christ the Jew of Bethlehem and Nazareth to God the Father on the
one hand and to the whole history of Israel on the other hand. And was in that interrelation that they found themselves coming to grips with the logos the intelligibility inherent in Jesus and in the light of that logos then the whole gospel fell into place. The baffling mystery of Jesus revealed itself to them in intelligible ways and what is more they understood the relation between the gospel of the new covenant and the age old message of
God that had been worked out in historical dialogue with Israel through the ancient covenant. Now today then my special interest is to develop some understanding of the mediation of Christ in its bearing upon Israel and here we are concerned with the mediation between God and man as set out in God's historical and covenanted relations with Israel as they came to their decisive form in Jesus. And as we do that we penetrate into what I call the
inner rationality of God's relations with Israel and there we discover a dual purpose, a dual intention at work which has to do with revelation and with reconciliation. Now of course they are inseparable but for the purposes of our discussion I shall be concerned today with the mediation of divine revelation and tomorrow more with the mediation of reconciliation between God and mankind. So we are concerned with the mediation of revelation. Let's look at it in this way.
What are the tools with which we may grasp divine revelation? Now we need tools for everything. One of the most important industries in the modern world is the machine tool industry. A couple of years ago I was asked in Edinburgh to give an address to a group of research scientists and several of them were concerned with the making and devising of the most intricate tools and they told me of one person told me of particular complex
of tools he'd been asked to develop by the department of high energy physics in Edinburgh University. And as I listened to him I said to him but look in constructing these tools you need to know more physics than the physicists in the physics department. Even to construct these tools to make them adequate you need to know a great deal about the very purpose of which they are being used and as you construct them you yourself are
engaged in new discovery. And he turned to me with a smile and said you're right but he said those professional physicists don't realize this. Now technology and physics can be confounded, technology and science but all our scientific knowledge is concerned with construction of appropriate tools with which we can shape our knowledge and understanding. Now we're not concerned simply with or primarily with physical electronic tools we're concerned with conceptual tools. If you know anything you must devise
or gain the appropriate way in which to grasp it and to shape it in your mind and this means adequate modes of thought and speech. Now this applies no less to our knowledge of God. If we are going to know God and speak about him in a way appropriate to God we require to have developed adequate modes, adequate concepts, adequate forms and structures of thought and speech and behavior. Now look at God's historical dialogue with Israel
just in that light and think of it rather anthropomorphically in this way. God desires to make himself known to mankind, to reveal himself to men and women everywhere and what does he do? He selects one small race from the whole mass of humanity and he takes this race and he subjects it to intensive dialogue, intensive interaction with himself in such a way that he may mold them and shape them for the purpose of his divine revelation.
Think for example of Jeremiah's analogy of the potter which is so apt here. How the potter takes a lump of clay and he puts it upon his wheel and he molds it into a vessel that may be suitable for him but it is recalcitrant and lumpy and he has to take it down again and again and put it back upon his wheel and he does this again and again until he has formed and fashioned a vessel
adequate to the purpose he had in mind. Now that was God's purpose of Israel. It was a purpose with Israel that was universal because in this way God was using Israel in interaction with himself to construct a whole set of tools, forms of thought and speech through which divine revelation could be made to mankind and human beings could apprehend it. And so what we have in this historical dialogue of God with Israel, we have Israel subjected
to the most appalling history of suffering, an ordeal in which Israel again is broken upon the wheel of divine providence but along with its historical existence, along with the breaking and making of Israel, Israel is brought into a covenant relationship with God which I shall think of again in a different way tomorrow in such a way that Israel suffers above all from God until there is burned into the mind and soul and religion and life of
Israel even into the very language used in Israel's history, appropriate modes for God's self-communication to man and for man to receive and understand it. And so here through the long ordeal of Israel's history, God fashioned at last a matrix, a womb for the birth of knowledge of God and it came in the birth of Jesus. The incarnation then takes place through Mary, the womb of Israel and understanding of him takes place through the whole matrix
of Israel's religion and history and culture and language. Now the various aspects of this that I would like to emphasize today. First of all, I would like to point out the fact that this whole relation between God and Israel involved a running conflict between God and Israel. Divine self-revelation proved like a fire that consumed this people. The Word of God struggled with Israel because God's self-revelation, the revelation of God's nature as holy, as truth,
as love, somehow cut against the grain of human existence in Israel. It cut into the natural desires and religion of this people. And you can see that throughout the pages of the Old Testament in the sheer incessant conflict between Yahwism on the one hand and the worship of the Baalim and the Ashtaroth on the other hand. The worship of God the Father and the worship of the nature and feminist deities of the Baals and the Ashtaroth.
And so here we see in Israel the natural offense of the human heart to God being brought out precisely as God communicates himself in his self-revelation to Israel. And the more God communicates himself to Israel, the more man's enmity to God, man's conflict with God becomes intensified. Now that conflict between God and Israel which led to the making of Israel a very strange and peculiar race unlike any other race that we know because Israel is
now taken into such a relationship with God that its whole way of thinking, its whole way of behaving, its whole way of thinking is now restructured and becomes strange to us. And I believe that that lies behind the antisemitism in the world. We object to the Jews because somehow they have been turned and given a shape that is strange to the rest of us on the earth. But don't you see the conflict between God and Israel
throughout the whole of Israel's history which gave rise to that, that conflict is the same conflict we find in antisemitism throughout history. So whenever you have antisemitism between the rest of mankind and Israel, you see the rest of mankind also engaged in conflict with God in precisely the same way that God and Israel were engaged in conflict. But no other nation has been engaged with God in the depths and intensity of that contradiction as much as
Israel itself. And that's what makes it so difficult for other nations to appreciate. Well then, what do we learn here? We learn that God reveals himself to us, he mediates his revelation to us through Israel in such a way that what God has to say to us cuts against the grain of our naturalistic existence and our naturalistic forms of thought. If then we are to apprehend God as he reveals himself to us in and through Israel,
we can only apprehend him in such a way that the very sword of the divine truth that was thrust into Israel has to be thrust into the depths of our understanding as well and there is no other way. We have to go to school with Israel and share with Israel its suffering of divine revelation if we also are to be molded into a pattern to appreciate and understand and further communicate divine revelation. But now let us
see that what we have here in Israel is what I call a community of reciprocity between God and Israel. God establishes relations with us, he establishes reciprocal relations with us, and that we have in prayer, ask and you shall receive and seek and you shall find. Ninety percent of all that Jesus talked about prayer was about petitionary prayer. It was concerned with reciprocal relation between each person and God. But it's much more than that because the
kind of reciprocity that God establishes with us is a community of reciprocity and that's what we have in Israel. We have in Israel a community response to God's revelation. All Israel therefore, Paul's term, all Israel has to be considered together, not just Jews, not just this or that prophet, not just this or that author in the Old Testament. God's revelation to Israel is of a whole and the whole people in its historical dialogue and in the
wholeness of its existence as such belongs to the self-revelation, the self-communication of God to mankind. So that Israel is itself the prophet, not just Isaiah or Jeremiah or Ezekiel or Elijah but Israel and Isaiah, Elijah, Ezekiel, Jeremiah, these are all to be understood within the one body which has been brought into a distinctive relationship with God where Israel is so molded in relationship to God that Israel becomes God's prophet for all mankind, the medium
of God's word for the nations of the earth. Now what do we learn from this? We learn that in this way of mediating his divine revelation, revelation and the people of God. Revelation and church go inseparably together. And you know to this day that is the profound problem, the profound difficulty that Israel has. Unlike any other nation, unlike any other people, Israel is not just a nation, an ethnos, if I may use this contrast, but a
people of God, a laos. So Israel is in a peculiar relationship to God in which as a people it's a kind of church, a church burdened with knowledge of God, a church molded and geared into and constituted the corporate correlate of God's self-revelation. But it's very difficult for Israel in the modern world, as it was in the ancient world, to exist in this kind of a way in which it is not only ethnos but laos,
not only laos but ethnos. And to this day the profound conflicts in the history of modern Israel have to do with that relationship. Is Israel to nationalize its existence? And if it does so, does it not therefore detach its existence from the covenant relationship with God? And yet it cannot do that. Its very covenant relationship with God constitutes Israel the people that it is. But here we have a conflict that we ourselves face. That is the
interconnection between God's self-revelation and the people of God. Let's ask ourselves, particularly in the Protestant world, whether we hold that to be true or not. Or whether we think of God's self-revelation in terms of our individualisms, of our particularities. Or whether we think of God's revelation that has been mediated to us through Old and New Testament alike as coming to us in such a way that it is understood and appreciated only within the context
of a corporate coefficient, namely the people of God. Now let me come to my third point. And this is the fact that God's revelation comes to Israel in such a way within space and time that the revelation of God entails a physical involvement. The word of God is physically involved with Israel. It penetrates not simply into Israel's mind and culture but into Israel's existence and not simply in its history and time but in its space, in
its actual physical existence. And as we know today, there is no such thing as time without space or space without time. There is only space-time. And God's revelation to Israel is mediated in the context of space-time. Now what does that mean? Well, quite frankly it means this, that if we are to understand divine revelation we cannot possibly detach the Old Testament from the land of Israel. The people of the book and the people of
the land go inseparably together. You cannot detach time from space. The word of God is physically involved with Israel in spatial temporal structures in existence. Now we can see in the history of Judaism when the Jews themselves have suffered this detachment from the spatial context of God's self-revelation. Then Judaism tends to become an abstract ethical religion. But we find today Israel struggling again to recover the sheer concreteness. Now the concreteness just doesn't have to do
with the mere kosher regulations in which the physical behavior, the eating and the cleanliness of Israel are tied up with its faith in God. That's all just symptomatic. There's something absolutely profound and fundamental here that Israel is coming to grips with. And the whole soul today and the mind of Israel is undergoing radical change as the people and the land become wedded together. The book and the land are wedded together in the Amharic. Now out of
that comes a fresh understanding of God which we have lost and which the Jews, God bless them, have lost. And I believe that in the providence of God, God's self-revelation, God's mediation of his revelation to Israel is undergoing one of these profound events when the potter breaks the vessel because it has become unfit. He breaks it down and he molds it all over again. And it's in that remolding even of Israel's understanding of God that
I believe all mankind, and not least, Christian people have something to learn. I won't enter into that, but there are all kinds of questions. For example, the ecological problems, the ethical problems we face in the modern world, the way to relate the spiritual and the material, the divine and the human, the eternal and the temporal, the supernatural and the natural, all of which we have developed in such a way that they've been torn apart through dualistic
ways of thinking. But now we have to try and bring them together. It's not simply a question of bringing extremes together and finding some mean between the two, but rethinking these relations from the very bottom. And I believe that the mission of God's self-revelation to Israel in modern as in ancient times has something profound to communicate to all of us. Now I think, and I come to my fourth point, that God's revelation of himself through
Israel, through the medium of Israel, has meant that through Israel God has provided all mankind with certain permanent structures of thought and speech about God. Permanent structures. Now I got you. This is something that people today don't like. Now of course there are invariable elements and there are variable elements, as there is in any expression of theology throughout the Scriptures. There are invariant elements and there are variant elements. There are elements that are time conditioned and
there are other elements that are not time conditioned. There are profound structures in the Old Testament which have permanent value not only for the New Testament but for the Christian Church, and that is why the Church is built not only upon the apostles but upon the prophets and in that order. Because the Old Testament is now assumed within the metrics, the context of the New Testament, and as such it provides the New Testament with the structures
we use. The Old Testament, let us not forget, constituted the Holy Scriptures for Jesus, the Holy Scriptures for the New Testament. And we have to understand them in that light. And it is only as we are able to appropriate and understand the Old Testament in its mediation of permanent structural forms, conceptual tools, as I called them earlier, that we are able, I believe, even to understand Jesus. Now for these tools or structures, let me refer to
prophet, priest and king, father, son, servant, daughter, grace, holiness, servant, obedience, covenant, forgiveness, atonement in the various aspects we describe by the Hebrew words Pada, Kippur and Goel, aspects of redemption and so on. A whole host of concepts which become the fundamental furniture of man's genuine and appropriate knowledge of God. And without that furniture we could never have understood Jesus. If Jesus had come to us without that, He would have been a bewildering miracle, completely incomprehensible,
far more incomprehensible than the Jews are to this day to the rest of mankind. But it is precisely because Jesus was produced out of us, He was born out of us, God gave Him birth through the womb of Israel, through the metrics of these concepts that Jesus can be grasped and understood, that God could mediate His revelation to mankind in such a way that mankind could apprehend Him and come into communion with Him. And I believe
that this is something we have to learn in a new way. You see, we people in the rest of the world have steadily produced a gentilizing of Jesus. We have tried to understand Jesus in such a way we have abstracted Him from the context of Israel. Oh yes, we take the prophets into account, but the prophets in the way we interpret them. We take Amos and the whole world loves Amos today, but Amos is Israel and
the world does not love Israel. Therefore Amos isn't understood when it is torn out of the roots of Israel. So what do we do? We tend to detach certain patterns of thought from Israel, from the Old Testament and New Testament, and then we schematize them to our culture, a Western culture, a Black culture, a South American culture, an Oriental culture, and all the time we are plastering upon Jesus a mask of different gentile colors and hues
that prevents us from understanding Him because Jesus is a Jew. And as Jesus Himself said, salvation is of the Jews. You don't know what you are worshipping, He said, even to the Samaritan woman. But we know Him whom we worship, for salvation is of the Jews. That comes in the fourth Gospel, which I think is the most Hebraic of all the books in the New Testament. I referred to certain fundamental structures of thought which have come
out of God's purpose of dialogue with Israel in which He developed for mankind a whole furniture of framework for man's understanding of divine revelation. But there's one point I want to mention which I think is particularly important, and that is this, a way of thinking about God, a way of knowing about God in which we do not project our creaturely images into God. Read, for example, the fifth chapter of the book of Deuteronomy, which is such
a profound understanding of the mediatorship as exemplified in Moses, the go-between between God and Israel and all the suffering of Israel, the sin of Israel, and the giving of the decalogue at Mount Sinai, and the fearful experiences of seeing and yet not seeing God in which they are commanded, these are the, this God who is one God and there are no other gods, that they must not make any images of Him, any kind of graven
or plastic image, and that means images in the mind. Now, the importance of this has been utterly immense in Judaism because it meant that the Jews, the whole historical self-mediation of God to Israel has produced a way of thinking in which people were taught to think of God in such a way that they don't project our images into God, so that when you use the image father or the image son or the image daughter, you
don't project the creaturely sex content of those images into God because the relation between the image and God is without an image, it's an image-less relation. Now, when I said this earlier on this year in Princeton after I left, a group of women wrote an objection to this in Viewpoint and they called in question the idea that there are images that have image-less relation. Well, look at it like this. In relativity theory or quantum
theory, we use German or English or French or any other language and these languages are full of images. But we speak in images of realities that are inherently non-observable, inherently invisible. You can't see space-time. You can't see an elementary particle. You can't possibly picture it. So modern science has moved into this sphere where we understand the visible in terms of what is invisible and we don't project from the visible pictures into the invisible. That
would be a crude, massive mistake. But listen, the people who have taught us to do this, who have taught us to penetrate into the invisible structures that control all observable structures, are precisely Jewish scientists. Somehow the Jew has brought to his natural science a way of thinking in which he uses images in an image-less way. Images are then used to refer to realities image-lessly and in that way they have helped us break through the
whole phenomenalist world of appearances with which we Greeks and Latians, those who belong to that tradition, have become obsessed. And instead of interpreting the invisible in terms of visible, the numeral in terms of the phenomenal, lo and behold, a complete bulbasmung has taken place and the visible is interpreted in terms of the invisible, the inherently invisible. Now it is precisely that point that is of such massive significance since we found that light, which is quite invisible,
governs all things in the universe and God is light. God is quite invisible, you cannot image God. Therefore even when you use pictorial images like father or son or rahabim, compassion and so on of God, you cannot, you dare not project those into God. To do so, to do so, is the essence of heathenism. And therefore I am deeply worried when people try to read the Bible in such a way they project these critiolic images into
God and then they found they have to demythologize them or de-sexize them or what would you have. So what do we have to learn from Israel? I believe that in learning to handle these basic categories or terms, prophet, priest, king, father, son, servant, daughter, grace, holiness and so on, we have to learn to handle them in such a way that out of them all we do not make conceptual images of God and bow down to
death. And so we need to learn from Israel a way of thinking and understanding which enables us to read the Old Testament and read the New. I was impressed long ago when doing some close work with Harold Riesenfeld, a Jew or half Jew and half Swede, that this man had ways of seeing things in the New Testament which somehow I couldn't see. Or take here in your own country, take Hans Frey of Yale and take his
book The Identity of Jesus which seems to me most New Testament scholars just don't understand. Here is a Jewish Christian or a Christian Jew writing about Jesus with eyes that you and I don't have. A way of penetrating into the inner intelligibility of Jesus which is extremely rare. And I believe that that is the kind of thing we all need to learn today from Israel. God in His own purpose, in His own love, in His own
inexplicable grace has taken this way and this way only to reveal Himself to mankind through Israel and through that long dialogue and ultimately through Jesus, the Jew, the Bethlehem of Nazareth so that we may apprehend Him and really know Him as He is and yet remain unconsumed by Him. That's a staggering fact that you have referred to in Deuteronomy 5 or Hebrews 12. But if we are to allow God's way of mediating His revelation through Israel
to have its way with us, it can only happen. It can only happen if we allow our own preconceptions, our own patterns of thought, our own devised frameworks to be consumed by the fire of the revelation of God. The fire that Moses encountered at Mount Sinai, that's the kind of fire that comes with divine revelation. It burns up those who bring to it all that is alien, all idolatrous ways of thinking, and that revelation that comes
to us still through Israel comes with that kind of divine fire. Unless we allow that fire of God's revelation mediated through Israel to consume us, in the end we shall simply be making our own cultural deity, I'm putting that in the place of the one Lord God, but who is Jesus? Jesus confronts us as a Jew, but He confronts us in such a way He takes upon His own mouth the very words of God, I am
the Lord thy God. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven images. Jesus says, ego I me, I am, the way, the truth and the life. No one goes to the Father but by me. He who has seen me has seen the Father. The Father dwells in me and I dwell in Him. See in this Jewish way which is imageless. And that's most ultimately the clue which the early
church took over when it found it had to wrestle with and triumph over and transcend the pictorial, optisizing way of thinking of Greico-Roman culture. And Jesus that confronts us in the creed is in this way more Hebraic, more Jewish, more truly Biblical than that which we have by now in the massive structures of Western dogmatics. Well today we've looked at the mediation of divine revelation to Israel. Tomorrow we shall look again at this picture now
concerned with the mediation of reconciliation and we can see the same conflict taking place in a deeper way. Now let us pray. O God, who in Thy strange and inexpressible purpose has taken the way of Israel to reveal Thyself to all men, women and children? Teach us we pray to take the way that Thou hast taken with us to walk on that way no matter how much it costs us in pride pride of reason, pride of
culture pride of our nationality. And so in Jesus to know the truth, to walk the way and to find the life that Thou art Thyself the living God Father, Son and Holy Spirit to whom be all worship and thanksgiving. Amen.