The “Holy Spirit” creates understanding because he is the Love that flows from the Cross, from the self-renunciation of Jesus Christ. We need not try to reflect here on the dogmatic tenets that are implicit in such description.
For our purpose it will suffice to recall how Augustine tried to sum up the essential part of the Pentecost narrative: World history, he says, is a stuggle between two kinds of love – love of self that ends in hatred of God, and love of God that ends in the renunciation of self. This second love is the redemption of the world and of the self.
In my opinion, it would already be a significant achievement if the days of Pentecost would turn us from the thoughtless use of our leisure time to a sense of our responsibility; if they would lead us – beyond the merely rational, beyond that knowledge that can be stored up and used in planning- to a rediscovery of “spirit”, of the responsibility inseparable from truth, and of the values of conscience and love. Even if, at first, we should not arrive at what is, in the narrowest sense, strictly Christian, we should, nevertheless, already be touching the hem of Christ and his spirit.
In the long run, after all, “truth” and “love” cannot subsist in a vacuum. If they are the unchanging measure and the real hope of men, then they are not simply a part of an ever-changing history, but rather the point of reference for its movement. They are not remote ideas, but have faces and they call to us. They themselves are “love”, that is, a person. The Holy Spirit is then truly “spirit” in the fullest possible sense of the word. No doubt we will have to grope our way to him anew from a profoundly changed world. Many, perhaps, will think it impossible to travel that way to the end – to the “sober drunkenness” of pentecostal faith. But the urgent question raised by Pentecost, a question that disturbs that terrible “sleep of conscience” of which Pierre Henri Simon speaks, is one that can and should touch us all: the powerdul wind of Pentecost blows on all of us, even in our day, indeed, especially in our day.
From Dogma und Verkundigung, pp.367-68