The Lord Is the Spirit. John A. Studebaker

95. Kasper, The God of Jesus Christ, 218.

96. Ramm sees this as an aspect of “veracious authority.” In connection with the Church, Ramm defines “veracious authority” as the authority to determine the truths of revelation (Ramm, The Pattern of Authority, 56). As the “source” of truth, the Holy Spirit is the one who possesses the veracious authority necessary to claim a legitimate and ultimate “interpretive authority” (12).

97. Badcock, Light of Truth and Fire of Love, 87.

98. Luther, “On the Councils,” 145.

99. Luther, The Works of Martin Luther, 11:223.

100. Prenter, Spiritus Creator, 61.

101. Hesselink, “Governed and Guided by the Spirit,” 161.

102. Calvin, Institutes, III.ii.7.

103. This subordination occurs in a different way, though, than in Augustine’s formulation. Whereas in Augustine’s theology believers are seen as justified by the Spirit’s caritas, in Calvin’s theology the Spirit comes through other means, in particular the Word and the Sacraments. Calvin sees the Spirit’s role in salvation as quite distinct (though not completely independent) from the role of Christ, and this distinction clarifies the nature of the Spirit’s executorial authority in almost all subsequent evangelical theology.

104. Reformers first used this word to describe the role of the judge who presided over and passed sentences in a court of law. Such an authority was understood to be resident in one’s office, commission, or status—not in the person.

105. Johnson, Authority in Protestant Theology, 15.

106. Calvin, Institutes of the Christian Religion, I:ix.3.

107. Osterhaven, “John Calvin,” 25.

108. Johnson, Authority in Protestant Theology, 54.

109. Congar, I Believe in the Holy Spirit, 1:151.

110. Fisher, La Documentation Catholique, 942, col. 481.

111 Küng says that “infallibility” means that “the Church is not deceiving or deceived, because she has a share in the truth of God himself, ‘who can neither deceive nor be deceived’ (Vatican I: Deus revelans, qui ned falli nec fallere potest, D 1783)”; also that “a fundamental remaining in the truth, which is not disturbed by individual errors” (Küng, The Church, 342). Kung cites John 14:16–17 as God’s promise of infallibility to the Church.

112. Ramm holds, “The Roman Catholic Church traditionally believes that it is graced with infallibility when it teaches and interprets revelation (in her case, oral and written). Her interpretations and teachings are therefore as authoritative as the revelation she interprets” (Ramm, The Pattern of Authority, 56). Ramm later adds, “The Church is, therefore, the supreme interpretive authority in all matters of faith and morals, and under certain stipulations speaks with infallibility” (64).

113. Orchard, A Catholic Commentary on the Holy Scriptures, 2.

114. Richard, “The Enigma of Theologians,” 331.

115. Authority, Conscience, and Dissent, 125–26.

116. Wright, “Authority in the Church,” 364–82.

117. Ibid., 364–82.

118. Ibid., 373–74.

119. Inch, Saga of the Spirit, 230.

120. Congar, I Believe in the Holy Spirit, 1:151–57.

121. Ibid.

122. A synthesis of Congar’s thoughts regarding Roman Catholic Tradition can be found in Congar, I Believe in the Holy Spirit, vol. 3.

123. Van Engen, “Tradition,” 1106.

124. Eno, “Pope and Council,” 210.

125. Davison, “The Person and Work of the Holy Spirit,” 211.

126. Bolich, Authority and the Church, 65.

127. See Prenter, Spiritus Creator, 201.

128. Calvin, Institutes of the Christian Religion, I.ix.3.

129. Ibid., ix.1–2.

130. Ramm, The Pattern of Authority, 29.

131. Commenting on Prenter, Carlson says that this has opened the door to a philosophical / “substantial” concept of God’s Spirit, which regards the Spirit as a divine energy that can be infused and appropriated. With the help of this “energy” man is able to produce the “fruits of the Spirit.” Thus he will grow in grace and holiness, as he follows the example of Jesus Christ. “Prenter contends that when you do that to Luther’s theology, you distort it by trying to compress his thought within the molds of mediaeval scholasticism, against which Luther himself rebelled. Luther held a much more dynamic view, which can be summarized by saying that the work of the Holy Spirit is to conform man to Christ. This is accomplished by conforming man