The Coming Of The Spirit

Et cum venerit ille. Tangitur hic tertium, scilicet Spiritus sancti officium, tum per comparationem ad mundanos, et hoc est arguere; tum per comparationem ad bonos, et hoc est docere. Officium igitur per comparationem ad malos exprimit, cum dicit; Et cum venerit ille, arguet mundum de pecaato et de justitita et de iudicio. Et ipse Salvator exponit: De peccato quidem, quia non crediderunt in me; et hoc est peccatum infidelitatis, de quo supra octavo: Vos in peccato vestro moriemini; si enim non credideritis, quia ego sum, moriemini in peccato vestro. De iustitia vero, quia ad Patrem vado, et iam non videbitis me; Glossa: Non de iustitia, quam fecerint, quam nolunt imitari. Et haec est institia fidei, quae credit quod non videt; ideo dicit: Quia ad Patrem vado etc; et tunc creditis quia fides est substantia rerum sperandarum; etc, ad Hebraeos undecimo. Et haec ets institia, scilicet fidei, per quam iustus salvatur; ad Romanos tertio: Arbitramur, hominem iustificari per fidem sine operibus Legis. De iudicio vero, quia princeps huius mundi iam iudicatus est; supra duodecimo: Nunc iudicium est mundi; nunc princeps huius mundi eicietur foras. Potest tamen aliter exponi. Arguere enim mundum, hoc est manifestare mundo, secundum illud ad Ephesios quinto: Quae arguuntur a lumine manifestantur. Per adventum Spiritus sancti tria manifestata sunt mundo: peccatum, iustitia et iudicium: peccatum mundi, iustitia Christi, iudicium diabloi. Et ratio horum trium est: quia Christum redemptor erat mundi, diabolus deceptor, et mundus detinebatur a diabolo propter peccatum infidelitatis; ad Ephesios sexto: Adversus mundi rectores tenebarum harum. Et de hoc peccato Spiritus sanctus arguit mundum: dum ostendit ei suam infidelitatem, arguit de peccato. Et huic concordat littera dicens: De peccato, quia non crediderunt. Christus vero mundum redemit sua iustitia. Quia enim iustus fuit et pati non meruit, patiendo pro mundo ipsum salvavit,; in cuius iustitiae attestationem sublimatus est ad dexteram Partis. Et huic concordat littera: De iustitia, scilicet mea, quia vado ad Patrem, per sublimationem, et hoc merito iustitiae; ad Philippenses secundo: Humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis. Propter quid et Deus exaltavit illum et donavit illi nomen, quod est super omne nomen. Diabolis vero iniuste mundum detinebat et iniuste contra Christum pugnavit; ideo iudicatus est, quia amisit dominium in genus humanum. Et huic consonat sequens littera: De iudicio vero, quia princeps huius mundi iam iudicatus est, id est, in causa Salvatoris reus factus est. Legatur ergo sic littera: Arguet mundum de peccato, scilicet suo, quia non crediderunt etc. de iustitia, sciliciet mea, quia ad Patrem vado, in huius testimonium, de iudicio, scilicet diaboli, quia princeps huius mundi iam iudicatus est. Sanctus Boneventura, Commentarius In Evangelium Ioannem, Caput XVI Source: Here, p1034-1036

And when He comes... 1 This touches on the third thing, that is the office of the Holy Spirit, so with a comparison to cleansing, and this is to dispute, and then with a comparison to good things, and this is to teach. The office therefore is a comparison for suppressing evils, when he says. 'And when He comes, He shall dispute with the world concerning sin and righteousness and judgement.' 1 And the Saviour Himself explains: 'Concerning sin, because they did not believe in me,' and this is the sin of faithlessness, concerning which it says in the eighth chapter: 'You will die in your sin, for if you will not believe that I am, you will die in your sin.' 2 But concerning righteousness, 'because I go to the Father, and now you do not see me.' The Gloss says: Because of the righteousness which they did not do, which they are unwilling to imitate. And this is the mark of faith, that he believes what he does not see, therefore He says: 'I go to the Father,' etc. And then you believe because 'faith is the substance of things hoped for', as in the eleventh chapter of Hebrews. 3 And this is the mark of faith, by which the righteous man is saved, in the third Chapter of Romans: 'We judge that a man is justified through faith without the works of the Law.' 4 But concerning judgement, 'because the prince of the world is already judged.' In the twelfth chapter: 'Now is the judgement of the world, now the prince of this world is cast out.' 5 It is possible to explain this in a different way. To dispute the world, that is, to make manifest to the world, according to which the fifth chapter of Ephesians says: 'What is proved by the light is manifested.' 6 By the coming of the Holy Spirit three things are manifested to the world: sin, righteousness and judgement: the sin of the world, the righteousness of Christ, the judgement of the devil. And the reason for these things is threefold: because Christ is the Saviour of the world, the devil is the deceiver, and the world is held by the devil because of the sin of faithlessness, as in the sixth chapter of Ephesians: 'Against the rulers of the world of this darkness.' 7 And concerning sin the Holy Spirit disputes with the world: while He reveals to it its own faithlessness, He disputes concerning sin. And this harmonises with the words which say: 'Concerning sin, because they did not believe.' Christ redeems the world by His righteousness. Because He was righteous and did not deserve to suffer, even suffering for the world He saved it. and as witness of His righteousness He was elevated to the right hand of the Father. And this harmonises with the words: 'Concerning righteousness,' that is, mine, 'I go to the Father,' by elevation, and by the merit of righteousness. In the second chapter of Philippians: 'He humbled himself to obedience unto death, death on the cross. On account of which God exalted Him and gave Him the name which is above all other names.' 8 But the devil held the world by unrighteousness and unjustly fought against Christ, therefore he is judged, since he loses power over the race of men. And this harmonises with the following words: 'But concerning judgement, that the prince of the world has already been judged.' That is, in the case of the Saviour he is guilty. Let us therefore read these words: 'He shall dispute with the world concerning sin,' that is its own, 'because they did not believe in me' etc. 'Concerning righteousness,' that is, mine, 'because I go to the Father', as witness of Him. 'Concerning judgement,' that is, of the devil, 'because the prince of this world is already judged.' Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 16 1 Jn 16.8 2 Jn 8.24 3 Heb 11.1 4 Rom 3.28 5 Jn 12.31 6 Ephes 5.13 7 Ephes 6.12 8 Phil 2.8-9