Χριστοῦ χάρισμα καὶ Πνεύματος ἁγίου παρουσίᾳ τῆς αὐτοῦ Θεότητος ἐνεργητικὸν γινόμενον. The meaning of this passage seems to have been obscured by divergent views of the order and construction of the words. In the Oxford translation, followed by Dr. Pusey (Real Presence, p. 357), the Chrism is “the gift of Christ, and by the presence of His godhead it causes in us the Holy Ghost.” The order of the operations proper to the two Divine Persons seems thus to be inverted. According to the Benedictine Editor, and Canon Mason (Relation of Confirmation to Baptism, p. 344), it is “Christ’s gracious gift, and is made effectual to convey the Holy Ghost by the presence of His own Godhead,”—i.e. apparently, the Godhead of the Holy Ghost conveys the Holy Ghost. But according to the context “the presence” must be that of the Divine Person who has been invoked, namely the Holy Ghost: and this is clearly expressed in the order of the words Πνεύματος ἁγίου παρουσίᾳ τῆς αὐτοῦ θεότητος ἐνεργητικόν. The connexion of the words Πν. ἁγ. παρουσίᾳ is put beyond doubt by the Invocation in the Liturgy of S. James quoted in Myst. V. 7, note 8. The true meaning thus seems to be that the Chrism is Christ’s gift of grace, and imparts His Divine nature by the presence of the Holy Ghost after the Invocation. This meaning is confirmed by the formula given in Apost. Const. vii. 44, for the consecration of the Chrism: “Grant also now that this ointment may be made effectual in the baptized, that the sweet savour of Thy Christ may remain firm and stable in him, and that, having died with Him, he may rise again and live with Him.” The Chrism is thus regarded as “the Seal” which confirms the proper benefits of Baptism.