I love the sub-title of this book, taken from the Nicene Creed. I've said that the Holy Spirit is "Lord and Giver of Life" all life long without thinking about the meaning of the words.
Sheed, like G. K. Chesterton and C. S. Lewis, masterfully diagnoses problems arising from the misuse of the imagination and suggests a better way of thinking about what we believe. "We might ask ourselves whether our own interest in the Spirit is as great as his primacy in our lives demands."
The book is like a party-mix. Every piece of it is tasty and edifying, but there are a lot of little pieces jumbled together, without a strong overarching structure. I'm not saying that I could write a better book myself along more systematic lines, just noticing the difficulty of finding the right setting to preserve all of the little jewels of wisdom that Sheed has collected.
The editor of the book was asleep at the switch. "Ruah" is not "translated as God," nor does it (or the word intended, "Elohim") appear "forty times" in chapter 1 of Genesis (pp. 21-22). The typo completely destroys Sheed's argument that because "Elohim" is used to mean "God" in 31 instances in the first chapter, it must also mean "God" in its very first appearance, "ruah Elohim," so that the correct translation is "breath of God" or "Spirit of God" rather than "a mighty wind."
Less dramatically, Sheed says that the "filioque" clause appeared in the West in the fourth century, whereas the Catechism of the Catholic Church #247 says that the filioque was endorsed by the Pope in the fifth century (447 AD).
There are other such holidays in the text. The last is a description of Jude as a "hundred line letter" (p. 127). In my bible, there are only 25 verses in Jude. The reference to a hundred lines makes no sense at all to me, unless Sheed was counting lines on a page in a particular version of the Bible.
Let the one among us whose memory never fails be the one to cast the first stone. And let that stone be directed at the editor, not the author. Typos happen!