Spirit Break Out Meaning? Trust The Answer

Rev. J Patrick Street

pastor column

In the last days Jesus foretold coming plagues (Matthew 24), this worldwide pandemic is clearly a plague that precedes His coming. God uses this virus for a triple purpose: (1) revival (2) awakening and (3) outpouring. I’ve written about revival and awakening in previous columns…this week I’m writing about outpourings.

Outpouring indicates how much the Church needs the work of the Holy Spirit in our lives. When we have the Holy Spirit within, we can fight any kind of battle without.

God is faithful to His promise: “I will pour out My Spirit on all flesh” (Joel 2:28). The Holy Spirit is poured out “on all flesh,” which refers to all believers. God will pour out His Spirit in abundance, an overflowing supply.

“Pour out” means “a rain in abundant abundance”…emphasizing the magnitude of a fresh outpouring of spirit and power, not in drops but in great abundance.

The power of the Holy Spirit transforms each of us anew. 2 Corinthians 3 says we are “changed by the Spirit of the Lord” (verse 18). In this transformation he frees us from bondage, the power of sin and dependency.

The power of the Holy Spirit gives each of us new guidance and direction. Jesus said that “when the Spirit of truth has come, he will lead you into all truth” (John 16:13). More than ever, the Holy Spirit will work in our lives. Let us let him walk his way in our lives so that we can serve the Lord in a deeper and fuller way.

The Holy Spirit empowers us to be witnesses. The power of God will be shown in our testimonies, words and works, in our lives that the Lord will bless and use. We shall see the outpouring of His Lord’s power upon our witness to the world to His glory.

The Holy Spirit strengthens us against the enemy. Satan is afraid of the Spirit of God within us. Ephesians 6:10 says, “Be strong in the Lord”—“strong” means “be empowered; to strengthen.” It is the image of one who “weak is made strong.” We need that.

“In the power of His might” – “Might” refers to “dominion” and the word “might” means “power and strength.” It is the idea of ​​having “absolute ability”. We are given spiritual power and spiritual victory, bestowed upon us by a fresh outpouring of the Spirit of God.

How do we receive this outpouring? The answer: “Be filled with the Spirit” (Ephesians 5:18). “Being filled” indicates an ongoing action, literally “keep being filled”. God is calling us to be consciously…continuously…and conspicuously filled with the Holy Spirit and noticeably different lives. Living lives totally under the control of the Holy Spirit. Yielding to the Spirit is essential to keeping our hearts open to the Lord and centered on Jesus.

Rev. J. Patrick Street, senior pastor. Church of the Redeemer, Marion

[email protected]

For I will pour water on the thirsty land, and streams on dry land; I will pour out my spirit upon your seed, and my blessings upon your seed…

Isaiah 44:3

One of my favorite things in the world is to see Scripture lined up and fulfilled from beginning to end. In this verse from Isaiah, I want to focus specifically on the second part: “I will pour out my Spirit on your seed and my blessings on your seed.”

Isaiah tells us that God will pour out his spirit and blessings on us.

Let’s start by going all the way back to Genesis where you have God’s covenant with Abraham and His promise to bless the earth and I will make you a great nation and I will bless you and make your name great, for you to be a blessing. I will bless those who bless you, and curse those who dishonor you, and in you all families of the earth shall be blessed. (Gen 12:2-3)

You then see in our verse from Isaiah the continued promise of blessing and a promise that God will pour out His Spirit upon us.

This promise is confirmed in the book of Ezekiel (39:29), and I will no longer hide my face from them when I pour out my Spirit on the house of Israel, says the Lord God.

Joel also reaffirms this promise in chapter 2:28, And after that I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.

Jesus promises the Spirit in John 14:26: But the helper, the Holy Spirit, whom the Father will send in my name, will teach you everything and will remind you of everything that I have said to you.

Luke then quotes our verse from Joel in Acts 2:17: In the last days God says: I will pour out my Spirit on all men; Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.

Then you have the beginning of the fulfillment of these prophecies in Acts 2 when the Spirit comes upon the disciples. And immediately afterward, Peter confirms that the Spirit is not just for the disciples, but for all whom God is calling in Acts 2:38-39.

Now, why is all this important?

I want you to see two short, important lessons:

The Unity of Scripture. It is wonderful. In these few verses we see the fulfillment of prophecies found in Genesis, Isaiah, Joel, Ezekiel, and John in Acts. Let’s thank God for His great word. The spirit is for us! The Word tells us that the Spirit will be poured out on all people, the prophecies say so and it is confirmed by Peter in Acts. My encouragement to you is to ask Father for the Spirit. Luke 11:13 If you then, being evil, know how to give good gifts to your children, how much more will Heavenly Father give the Holy Spirit to those who ask Him! And we know that He gives the Spirit without measure. (John 3:34)

Father, we invite you here. We thank you for your son and your spirit and ask you to send your spirit to fill us. Amen.

Sam Bretzman ’10

“Many people cry when they feel the Spirit, but I don’t. Is something wrong with me?” New era, July 2013, 27

Crying is not the only—or even the most common—manifestation of the spirit feeling. President Howard W. Hunter (1907–1995) said: “I worry when strong emotions or free-flowing tears seem to be equated with the presence of the Spirit. Certainly the Spirit of the Lord can produce strong emotional feelings, including tears, but this outward manifestation should not be confused with the presence of the Spirit itself” (in Preach My Gospel: A Guide to Missionary Service [2004], p. 99).

The Spirit of God brings peace and clarity to your heart and mind, as well as other positive emotions such as love, joy, gentleness, and patience (see D&C 6:15, 23; 11:12–14; Galatians 5:22–23). When you experience such things, you can be sure to feel the Spirit whether your feelings make you cry or not.

Walk in the Spirit, Paul tells believers in Galatians 5:16. Secure. Easier said than done.

How do I know when my actions are Spirit driven and when they are not? We humans are perfectly capable of persuading ourselves that we live by the Spirit when we’re not even close to it.

The life of the Spirit, in contrast to the life of the sinful nature, has these characteristics: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law” (Galatians 5:22-23). Years ago I made it my goal to live by these truths because I thought that was a very good list of qualities for every individual to pursue. What I didn’t realize at the time was that each of these qualities had a deep meaning that I had yet to discover.

Two ways to know you are walking in the Spirit

I certainly haven’t figured it all out, but here are two things that I have found helpful in my desire to live the Spirit.

1. The Spirit of God will always agree with the Word of God.

Study the Word of God. It is true, immutable, its applicability is infinite, and it is fascinating. For example, the word love has taken on new meaning over the years as I have read the Bible. We speak of loving our clothes, our vacations, our families, and God. These are all different meanings of the word love, of course, but none of them competes with the love of God.

God loves us loyally, unconditionally, and perfectly, and the only way to understand the depths of his love is to read his word and discover how he loved those who came before us and how he loved us, by sending Jesus. We can rationalize much by appealing to love, but God’s love is the only true measure of love.

God’s love is gracious, merciful and very patient. There were times when I wanted to blame someone to let them know what I really think and I justified it by saying what they did just wasn’t right. The individual may have been wrong and there may have been a time for a wise confrontation, but certainly not when I was so angry. When I acted in anger, it was clearly not the Holy Spirit guiding me; it was my sinful nature all along. After a few incidents of this nature, I learned the value of Ephesians 4:26, 29: “Be angry and do not sin… Let no corrupting speech come out of your mouth.”

Reading the Bible is the best way I know to compare what I call love with the love of God. The Spirit of God will never cause you to do anything against the Word of God.

2. The Spirit of God will lead you to freedom.

Years ago I attended a retreat on the Fruit of the Spirit. We all showed ourselves alert and ready to be inspired by the Word of God. There we learned of God’s true and unconditional love, moved to joy under all circumstances, rested in peace by faith, challenged one another to show kindness, set our eyes on good, inspired one another to be faithful, and pondered how we could be gentler.

It was emotionally draining. As we looked at what each fruit of the Spirit actually meant, we felt increasingly discouraged. How could we ever live as those nine little words ask of us? An oppressive feeling came over the group.

Luckily, God used that moment to teach us to think backwards.

A friend of mine spoke about the ultimate fruit of self-control. She said that she naturally has very little self-control and likely never will have much of it. She identified several areas where she struggled to show control.

Quite simply, she reminded us that no one can show these fruits of the Spirit on their own. We may have an inclination or ability in one or two areas that can pass as real spirit-filled fruit. But if we do it ourselves, then by definition it is not a fruit of the Spirit. The more we try to be more loving, joyful, or peaceful on our own, the more we defeat the only hope we have in the spirit.

These nine qualities are fruits of the spirit, not fruits of our own determination or tenacity.

The fog of failure in the room lifted noticeably as we all recognized with renewed appreciation the freedom available to us in Jesus Christ. Freedom from trying so hard and always falling short. Freedom from the burden of wanting to be something we are not. Freedom from the judgment that comes upon us when we fail.

How our work and the work of the Spirit fit together

This raises another question: Does wanting to live by these attributes and have my thoughts upon them daily mean trying to take over the mind?

No it is not. My desire to live a Spirit-filled life is evidence that the Spirit lives within me (Romans 8:5). Every believer has the Holy Spirit of Jesus and the freedom to live according to His power and influence. The inevitable tension, however, arises from turning our thoughts to the Spirit while at the same time inhabiting a damaged nature and living in a sinful world. This is a tension we will experience until we get to heaven.

I wonder if we’re not giving enough credit to the Holy Spirit within us. We have the Holy Spirit of God, so why do we so often doubt that he is our guide? I’ve looked through all the verses in the New Testament that contain the word “spirit” and the warning that came to my mind was don’t quench the spirit, don’t ignore it. If we listen to the Spirit in freedom, tested by our knowledge of the Bible, then we should be able to trust the Spirit to guide us.

Without a doubt we will fail. Paul describes such a failure in Romans 7, and if he struggled with it, surely we will too. But Romans 7 comes right before the beautiful passage of Romans 8 that says we will not be judged and speaks of the power of the Spirit in our lives. If God is for us, who can be against us?

Jonathan Edwards put it this way about God’s active and effective grace in our lives:

[We] are not just passive, nor does God do some and we do the rest, but God does everything and we do everything. God creates everything and we do everything. For that is what He produces, our own deeds. God is the only correct originator and source; we’re just the right actors. We are totally passive and totally active in different ways. (Writings on the Trinity, Grace, and Faith, in The Works of Jonathan Edwards)

As we focus on the Spirit, knowing the Word of God, learning from our mistakes and successes, and turning to God’s grace, we come closer to walking with the Spirit (Galatians 5:25).

How else do you know you are walking by the Holy Ghost?

Ritual act of blowing, breathing, hissing, or puffing

This article is about insufflation in religion and magical rituals. For the medical practice of insufflating substances into body cavities, see insufflation (medicine)

In religious and magical practice, insufflation and exsufflation[1] are ritual acts of blowing, breathing, hissing, or puffing, which in different ways signify expelling or renouncing evil or the devil (the evil one), or filling or blessing with good (especially, in religious usage, with the Spirit or grace of God).

In historical Christian practice, such blowing appears most prominently in the liturgy and is almost exclusively associated with baptism and other ceremonies of Christian initiation, and attained its greatest popularity at times when such ceremonies were accorded prophylactic or exorcistic importance and viewed as such became essential for the defeat of the devil or for the removal of the taint of original sin.[2]

Ritual blowing has occurred in the liturgies of catechumenate and baptism from a very early period and survives in modern Roman Catholic, Greek Orthodox, Maronite and Coptic rites.[3] Post-Vatican II Catholic liturgy (the so-called novus ordo 1969) largely abolished insufflation, except in a special rite of consecration of chrism on Maundy Thursday.[4] Protestant liturgies typically abandoned it very early. The Tridentine Catholic liturgy maintained both an insufflation of the baptismal water and (like today’s Orthodox and Maronite rites)[5] an exsufflation of the baptismal candidate until the 1960s:

[THE INSUFLATION] He breathes three times on the water in the form of a cross and says: Bless these pure waters with your mouth, so that besides their natural power to purify the body, they can also be effective in purifying the soul. 6]

THE EXSUFFATION. The priest breathes on the child three times in the form of a cross and says: Get out of him… you impure spirit and give way to the Holy Spirit, the Paraclete.[7]

Insufflation vs. exsufflation[edit]

Early on, the plot had two distinct, but not always distinguishable, meanings: on the one hand, it meant the devil’s mocking rejection or exorcism; and on the other hand purification and consecration by and inspiration with the Holy Spirit. The former is technically “exsufflation” and the latter “insufflation,” but ancient and medieval texts (followed by modern scholarship) make no consistent distinction in usage. For example, the texts use not only the Latin insufflare (‘to blow in’) and exsufflare (‘to blow out’) or their Greek or vernacular equivalents, but also the simplex sufflare (‘to blow’), halare (‘to breathe’), inspirare, exspirare etc.[8]

Typical is the 8th-century Magnus de Sens’ Libellus de mysterio baptismatis, one of several responses to a questionnaire on baptism circulated by Charlemagne. In discussing insufflation as a means of exorcising catechumens, Magnus combines a variety of mostly exsufflation-like functions≈

“Those who are to be baptized are insufflated by the priest of God that the prince of sinners [i.e. the devil] being expelled from them and the entrance prepared for the Lord Christ, and that by his inhalation they might be made worthy to receive the Holy Spirit.”[9]

This dual role appears as early as the 4th century in the mystagogical cataches of Cyril of Jerusalem; as Edward Yarnold notes, “Cyril attributes both negative and positive effects [to the insufflation]. … The rite of breathing upon the [baptismal] candidate has the negative effect of blowing the devil away (exsufflation) and the positive effect of breathing in grace (insufflation).”[10]

history [edit]

Early days[edit]

What might be neutrally termed “sufflation” is found in some of the earliest liturgies dealing with the lengthy initiation process known as the “catechumenate,” which had its heyday in the fourth and fifth centuries. The earliest surviving liturgical usage is possibly that of the Apostolic Tradition attributed to Hippolytus of Rome from the 3rd or 4th century and is therefore contemporary with Cyril to the east:[11]

Those who are to be baptized should be…gathered in one place. . . . And [the bishop] should lay hands on them and cast out all alien spirits, so that they may flee from them and never return to them. And when he has finished the exorcism, he shall breathe in their faces; and when he has marked their forehead, ears, and nose, he will raise them up.[12]

Distribution, geographical and functional[ edit ]

The practice only entered the liturgy of baptism proper when the catechumenate, which had become a vestige of the growth of routine infant baptism, was incorporated into the rite of baptism. Both exsufflation and insufflation are well established by the time of Augustine and widely used in later centuries. By the Western High Middle Ages of the 12th century, sufflation was geographically widespread and applied not only to the sufflation of catechumens and Anabaptists[13] but also to the exorcism of reinstated heretics;[14] to the admission of adult converts to the catechumenate ;[15] the catechumens’ renunciation of the devil;[16] the consecration and/or exorcism of the baptismal font and water;[17] the consecration or exorcism of the ashes;[18] and consecration the chrism or holy oil.[19]

Middle Ages [edit]

Most of these variations exist in one branch or another of the hybrid Romano-Germanic rite, which can be traced back from fifth-century Rome through the Western Middle Ages to the Council of Trent and beyond into modern (Tridentine) Roman Catholicism. As the ‘national’ rites such as the Ambrosian tradition in Northern Italy and the Spanish-Mozarabic Rite disappeared or were absorbed into international practice, this hybrid Roman-Gallican standard came to dominate Western Christianity, including Anglo-Saxon and medieval England, from the time of Charles the Great Great and partly through his work from the high and late Middle Ages to modern times. Roman practice around the year 500 is reflected in a letter from a somewhat mysterious John the Deacon to a correspondent named Senarius. The letter discusses at length the exsufflation of catechumens.[20] The Stowe Missal, of Irish origin but largely Gallican in form, contains a pre-baptismal sufflation of unclear meaning.[21] The other Gallican rites are largely devoid of sufflation, although the so-called Missale Gothicum includes a triple exsufflation of baptismal water[22] and a pre-baptismal insufflation of catechumens is found in the 10th-century hybrid Bobbio Missale[23] and the Fulda sacramental, alongside the more common baptismal sufflation.[24] The North Italian Baptismal Ritual of the 11th Century in the Ambrosian Library MS. T.27.Sup. makes extensive use of this practice, requiring both insufflation and triple exsufflation of baptismal candidates in modum Crucis, and insufflation of the baptismal font.[25] The “Hadrianum” version of the Gregorian Sacramentary sent to Charlemagne from Rome and probably expanded by Benedict of Aniane contains an insufflation of the baptismal font,[26] as does the mid-10th century Ordo Romanus L,[ 27] the basis of the later Roman pontifical. Ordo Romanus L also contains a triple exsufflation of the candidates for baptism immediately before the baptism itself.[28]

Most of the numerous Carolingian baptismal exhibitions deal in part with sufflation.[29] An anonymous ninth-century catechism makes an unusually explicit distinction between the exsufflation of catechumens and the insufflation of baptismal water,[30] but most tracts and florilegies, when dealing with both, do so without reference to each other; most confine themselves to exsufflation and usually content themselves with citing excerpts from authorities, particularly Isidor and Alcuin.[31] Particularly popular was Isidore’s succinct remark in the Etymologies that it is not man (“God’s creature”) that is exsufflated, but the prince of sinners to whom that man is subjected by his birth in sin,[32] a remark that Augustine’s arguments against reflected the Pelagians, according to which it was not the human child (image of God) that was attacked in sufflation, but the child’s possessor, the devil. Particularly influential was Alcuin’s brief treatment of the subject, the so-called Primo paganus, which in turn depended heavily on John the Deacon.[33] The Primo paganus formed the basis of Charlemagne’s famous circular questionnaire on baptism, part of his effort to harmonize liturgical practice in his empire; and many of the seventeen surviving direct or indirect responses to the questionnaire reflect Alcuin, making the process a little circular and the texts a little repetitive.[34] The weight of Alcuin’s remarks appears in fact above in the quotation from the Libellus by Magnus de Sens, one of the interviewees.[35] The questionnaire assumed that exsufflation was commonly practiced by or on the part of the candidate for baptism – it only asked what importance was attached to this practice:

“Regarding the renunciation of Satan and all his works and pomp, what is renunciation? and what are the works of the devil and his splendor? Why is he breathed on? (cur exsufflatur?) Why is he exorcised?”[36]

Most respondents replied that the devil’s flight could prepare for the entrance of the Holy Spirit.

In England[edit]

Across the Channel, in Anglo-Saxon England, sufflation is mentioned in Bishop Wulfstan’s collection of Carolingian baptismal expositions, the Incipit de baptisma, and in the two vernacular (Old English) sermons based on it, the Quando volueris and the Sermo de taufe. The Incipit de baptisma reads: “On his face the sign of the cross shall be made by exsufflation, that after the devil has been put to flight the entrance may be made ready for our Lord Christ.”[37] Among the English liturgical proper texts, the 10th-century Leofric Pontifical (and Sacramentary) dictates an insufflation of Baptists, a triple insufflation of baptismal water, and an “exhalation” of holy oil.[38] In the 11th century the Salisbury Pontifical (BL Cotton MS Tiberius C.1) and the Pontifical of Thomas of Canterbury require an insufflation of Scripture; The Missal of Robert of Jumièges (Canterbury) has a deleted rubric where it may have done the same, as well as an illegible rubric where it probably ordered the exsufflation of catechumens, and retains the old ordo ad caticuminum ex pagano faciendum, complete with his sufflation ceremony; and an English Ordo Romanus (BL Cotton MS Vitellius E.12) contains a triple exsufflation of Baptists.[39] Various 12th-century texts include the signing and triple exsufflation of the holy oil (Sarum), the triple exsufflation of Anabaptists (the Popes of Ely, Magdalene, and Winton), and the insufflation of scripture in Modum Crucis (Ely and Magdalene followed by most later). texts).[40] These are the origins of the late medieval sufflation rites, which in turn were preserved in post-Tridentine Catholicism in a regimented form.

Sufflation in Protestantism

Sufflation did not last long in any of the churches that arose from the Magisterial or Radical Reformations. Martin Luther’s first attempt at a baptismal liturgy, the Tauffbuchlin (baptismal booklet) of 1523 (reprinted 1524 and 1525), retained many ceremonies of late medieval ritual as it was known in Germany, including a triple exsufflation of Anabaptists. But in an afterword, Luther listed this ceremony among the adiaphora—that is, the extraneous features that added nothing to the meaning of the Lord’s Supper:

“The least importance is attached to these external things, viz., to breathe under the eyes, to mark with the cross, to put salt in the mouth, to sprinkle spittle and mud on the ears and nose, to anoint the chest and shoulders with oil, and the upper ones part of signing the head with chrism, putting on the baptismal robe, and putting a lighted candle in the hand, and whatever else… people have added to make baptism beautiful, because… they’re not the kind of implements that the devil uses avoids.”[41]

The Lutheran Strasbourg baptism booklet of June 1524, composed by Diobald Schwartz, assistant to the cathedral chaplain Martin Zell, on the basis of the medieval rite common in Strasbourg combined with elements of Luther’s rite of 1523, also retains the baptismal sufflation;[42] likewise Andreas Osiander in Nuremberg, in the same year.[43]

But after that the practice disappeared from Lutheranism and from Protestantism in general. Luther’s revised edition of 1526 and its successors omit exsufflation altogether, as do the Luther-influenced early Reformed rites in England (Thomas Cranmer’s prayer book of 1549) and Sweden (the handbook of Olavus Petri), despite the former’s conservative foundation in medieval Sarum Ritual and its strong interest in exorcism as an integral part of the baptismal ritual.[44]

Also in the Swiss Reformation (the Zwinglic/Reformed tradition) only the very first rites preserve sufflation, namely the ceremony published by Leo Jud, pastor of St. Peter in Zurich, in the same year (1523) as Luther’s first baptismal manual. [45]

Sufflation in the Protestant-Roman Catholic Debate

Although sufflation does not feature in Protestant practice, it definitely appears in Protestant polemics, where it is usually treated as an unbiblical and superstitious (i.e., typically Roman Catholic, from a Protestant perspective) practice, and even one that smacks of enchantment or witchcraft . As such it appears, for example, in the work of Henry More (the “Cambridge Platonist”) on evil. His argument essentially reverses Augustine’s. Augustine had said to the Pelagians (to paraphrase): “You see that we exorcise and blow infants before we baptize them; therefore they must be sinful from birth and possessed of the devil.” Other answers actually: “Infants cannot be devil-possessed sinners; therefore ceremonial exorcism and exsufflation is pretentious, frightening and ridiculous”, in a word “the crudest and most basic superstition that looks like magic or sorcery”:

“To summon the devil out of the Infant to be baptized, too, would seem a terrible thing to the Infant himself, if he knew in what plight the Priest suspects him, while making three exsufflations on his face, and using an exorcistic form for the.” Casting out the foul fiend… And it’s a lot if something may not seem dreadful to the women in this approaching darkness, for though it’s a queer thing for the priest to think he has that much power over the Stygian fiend, put him out exorcise the infant; nevertheless, for some melancholy women laden with superstitions, it may be a sad consideration to believe that they will never be put to bed, but they are promptly delivered by a devil and a child.”[46]

Sufflation also appears in Roman Catholic anti-Protestant polemics. The relative antiquity of this practice and its strong support from the Protestants’ favorite father, Augustine, made it a natural element of Catholic arguments contrasting the Protestant Church with the ancient and apostolic Church. A true church, according to Roman Catholic apologists, would be:

“A church which observed the exorcisms, exsufflations, and austerities made in baptism, for sacred ceremonies, and according to apostolic tradition… A church which, in the ceremonies of baptism, used oil, salt, wax, lights, exorcisms, the signs of the of the cross, the word epheta, and other things that accompany it to testify…by exorcisms that baptism vs removed from the possession of the Diuells.[47]

This has been argued on the grounds that some of these ceremonies are proven to be ancient, and all of them could be.

“Various ceremonies compared to baptisms and other sacraments, such as exorcisms, exsufflations, baptisms, and the like, mentioned by S. Augustine and by many other ancient fathers…these were practiced by the Primitiue Church (which is referred to as the true church) and in comparison with the usages of the Protestants and vs in our churches, it will easily be seen which of the two, they or we, more imitate or challenge the true church of antiquity.”[48]

To which a Protestant reply was that the sufflation was not old enough and could not be proved apostolic:

“It was clear then that there was no clear tradition on the question, there may have been custom in some churches dating back to the time of the apostles, but nothing that was obligatory, no apostolic tradition. But this was a supplemental resource that was at hand whenever they needed it, and S. Austin refuted the Pelagians on the question of original sin by the practice of exorcism and insufflation, which S. Austin said originated with the apostles by tradition, which was then and is impossible to prove today, that he who affirms it will only gain the reputation of a bold man and a confident one.”[49]

Sufflation was judged by Protestant critics to be irrational, mysterious and obscure, an increasingly important factor towards the end of the 17th century and the beginning of the Enlightenment:

“In the first hundred or centuries after Christ mystery had very little primacy; but in the second and third it began to be established through ceremonies. To baptism was then added the tasting of milk and honey, the anointing, the sign of the cross, a white robe, etc… But in after times there was no end to lights, exorcisms, exsufflations, and many other extravagances, Jewish or Gentile Originals…for there is nothing of the sort in the writings of the apostles, but they are all clearly contained in the books of the Gentiles and were the substance of their worship.”[50]

It has been said to be a human invention, forced upon the church by the arbitrary whim of a tyrannical prelate against the primitive evangelical liberty:

“[One bishop] … took it into his head that there should be a trine immersion at baptism; another the signing of the cross; another an anointing with oil; another milk and honey, and immediately thereafter the laying on of hands, another blowing or breathing on the person’s face to cast out the devil… So I say, this deluge of abominable corruptions which at present overwhelms both the Greek and Roman Churches , gradually came to that very closure which you are now striving to maintain, namely, the maintenance of the bishop’s authority to enact rites and ceremonies in the Church.”[51]

To which Roman Catholic apologists responded that insufflation was not only ancient and apostolic, but was practiced by Christ himself:

“When he [Christ] had said this, he breathed on them and said to them, Receive the Holy Ghost…” When the pastors of our church use the insufflation or the breath on for the same mystical meaning, you weep aloud, superstition, superstition, one simian mimic action, &c.”[52]

Prospects[ edit ]

Although liturgical sufflation has all but disappeared, at least in the Western Churches, its revival is not unthinkable. Liturgical renewal movements always seem to draw inspiration from the “classic” catechumenate of the 4th and 5th centuries. [citation needed] Insufflation was indeed reintroduced into the Catholic “new catechumenate.” But many ceremonies from this or the medieval period have even been re-imported into Protestant rites in recent decades. Perhaps even more likely is a revival in the context of the growth of the Roman Catholic Church in Africa and Asia, where locally and culturally significant ceremonies have often revolutionized the practice and where the exorcistic function of baptism has taken on new vitality. For example, pure insufflation appears to be practiced in the Philippine Independent Church,[53] and Spinks mentions a pre-baptismal ceremony used by the Christian Workers’ Fellowship of Sri Lanka in which candidates are beaten with a stick and their faces breathed on.[54] It is not clear whether the latter represents a revival of historical sufflation or an entirely new ceremony derived from local customs.

Meaning and associations[ edit ]

There were at least three types of associations that particularly influenced understanding of liturgical sufflation: Biblical antecedents; liturgical framework; and extra-liturgical (cultural) analogues.

Biblical history[edit]

Three Scriptures come up again and again when it comes to the narrowly defined insufflation, all of which refer to some kind of life-giving divine breath. The first and most frequently quoted is Genesis 2:7 (adapted from Wisdom 15:11 and Job 33:4), in which God first creates man and then breathes into him the breath of life to give him (as the passage was later interpreted) a human soul.[55] The second passage, Ezekiel 37:9, prophetically reinterprets the Genesis passage by foreseeing that God would raise the dead bones of exiled Israel by His life-giving breath.[56] And finally, in John 20:22 Christ is pictured delivering the Paraclete to his disciples, thus initiating the commissioned church by breathing on it, again most likely with implicit reference to the original creation.[57] The two passages were explicitly linked in later Christian exegesis: the same breath that created man created him anew.

“[Insufflation] means to blow into, Gen. 2:7. This shows that the soul of man is not of the earth, as his body was, but of nothing, by the insufflation of God, and thus differs from the spirit of the animals , Pres. 3:21. This word is also used when Christ inspired His apostles with the Holy Spirit to make men new, John 20:21.”[58]

“The Lord God, says the text, formed man from the dust of the earth and breathed into his nostrils the breath of life, and man became a living soul. His body was of earth, but his soul was the breath of God. … We must not take it crudely, for thus the breath is not to be attributed to God, who is a simple and perfect spirit, but … as a figurative expression of God communicating to man that inner principle by which he lives and acts, not only in common with but in a degree above other animals… The scholar P. Fagius notes three things in the text of Moses that conclude the immortality of man’s soul I. Insufflatio illa Dei: This inspiration from God spoken of: For he who breathes into another contributes to him some of his own aliquid de suo: And therefore, says he, when our B. Redeemer imparted his Spirit to his disciples, he did it by insufflation, breathing on them to thereby signify , se Divinum & de suo quiddam illis contribuere [i.e. that he was himself divine and instilled in them something of his own].”[59]

The associations of creation, rebirth, initiation, and revival created by these passages of Scripture lent themselves to insufflation for a role in baptism most commonly viewed: as representing the waters of creation (over which the Spirit brooded); as a representation of the womb of rebirth; and as a figure (in the metaphor of St. Paul) the tomb into which the Christian comes with Christ in descending, and from which the Christian also meets with Christ in ascending, dead to the old life but made alive again in Christ.[60 ]

There are also biblical precursors to actual exsufflation, i.e. exorcistic blowing, notably the numerous Old Testament passages in which “the breath of God” is not the vehicle or symbol of life but of death and destruction – an expression of God’s wrath: “By the breath of God they perish / and by the explosion of his wrath they are consumed” (Job 4:9, RSV).[61] The same power is figuratively ascribed to Christ: “The lawless man shall be revealed, and the Lord Jesus shall slay him with the breath of his mouth” (2 Thessalonians 2:8). Less obvious passages could also be associated with liturgical exsufflation. Jesse of Amiens, for example, interprets Psalm 34 (Vulg. 35):5 as describing the fate of exsufflated devils: “Let them be like chaff before the wind, and let the angel of the Lord spur them on!”[62 ] And the Apocryphal Acts of Thomas describe a baptismal ceremony which, while not explicitly involving a breathing ceremony, might imply one: “Let come the gift by which thou hast made them recede and fall headlong, breathing on thy enemies, and dwell in that oil over which we call your holy name.”[63]

God’s breath can be fiery, consuming everything it touches: “I will blow upon you the fire of my wrath” (Ezekiel 21:31, RSV).[64] Some of the interpretations of exsufflation may reflect this. Cyril of Jerusalem, for example, interprets liturgical practice in relation to fire when he speaks of exsufflation in his catechetical sermons:

“The breath of the saints and the invocation of the name of God scorch and drive away evil spirits like the fiercest flame.”[65]

Fire remains a theme in later liturgical exorcisms, for devils are, as Nicetas is supposed to have said, “purified by exorcisms as by fire”:[66] “We come against you, devil, with spiritual words and fiery speech; we kindle them Hide where you hide.”[67]

Liturgical context[ edit ]

Perhaps more importantly, fire is physically and symbolically associated with sufflation, since baptism traditionally takes place in the Easter vigil – a scene of symbolism of light and fire: the blessing of the Easter candle, the kindling of the “new fire,”” and the chant of the Exultet and the Lumen Christi.The intimate connection between divine breath and divine fire appears in its most visually compelling form during the blessing of the baptismal font, at which, according to most orders, the candle is dipped into the baptismal font while the priest wields the power of the Holy Spirit descended into the water explains: The bloating of the baptismal font in most cases directly precedes or accompanies the dipping of the candle.[68] Their close connection can again be illustrated by Wulfstan’s baptismal sermons:

“By the breath which the priest breathes into the baptismal font during the blessing, the devil is immediately driven out of it. And when the priest dips the consecrated candle into the water, the water is immediately penetrated by the Holy Spirit.”[ 69]

Similar considerations tie sufflation closely to the imagery of light and dark, particularly the Baptist’s movement from the realm of darkness to the realm of light (a very common theme) and the sign of the cross (a very common plot). among others that might be mentioned. John the Diacon uses chiaroscuro imagery to explain exsufflation in exorcism as a transition:

The exsufflated person is exorcised so that he… may be transferred, freed from the power of darkness, into the kingdom… of God.[70]

So also Augustine (“The church exsufflates and exorcises [infants] that the power of darkness may be driven out of them”[71]), and Isidore (“The power of the devil is … exsufflated in them so that . .. delivered from the power of darkness, [they] might be caught up into the kingdom of their Lord”[72]).

And as for the signing (the sign of the cross), in Western texts, since the Gelasian Sacramentary, one gesture almost always precedes (or precedes and follows) the other[73] and their meaning is often complementary when not even identical. In Raban Maur’s discussion of the liturgy of baptism, for example, exsufflation is supposed to drive out the devil, while the signing is supposed to prevent him from coming back.[74] The two signs are often combined, blowing is done in the form of a cross, e.g. im syrischen Ritus, beschrieben von James of Edessa,[75] im modernen koptischen Ritus,[76] im Ordo Romanus XXXI des späten 9. Jahrhunderts,[77] in Wulfstans angelsächsischen Predigten und ihren kontinentalen Quellen,[78] in die ambrosianischen Riten des 10. Jahrhunderts für Katechumenen und Taufbecken,[79] in den norditalienischen Katechumenenriten des 11. Jahrhunderts,[80] in den englischen Päpstlichen des 12. bis 15. Jahrhunderts,[81] im Sarum-Messbuch[82] und im päpstlichen Römischen Reich des 13. Jahrhunderts.[83]

Außerliturgischer (hagiografischer und magischer) Gebrauch

Patristische Zeit [ bearbeiten ]

Es gibt Hinweise in einigen Kirchenvätern, dass Christen die Angewohnheit hatten, böse Geister anzuhauchen (oder anzufauchen), als anerkannten Akt der Abscheu oder Abstoßung, sogar außerhalb der Zeremonien der Kirche. Tertullian ist vielleicht der beste Zeuge. Er scheint von einer außerliturgischen Dämonenaustreibung durch Exsufflation und Gebärden zu sprechen, wenn er erklärt, dass von Christen verworfene Götter „durch unsere Berührung und durch unseren Atem“ aus den Körpern der Menschen vertrieben und so „getragen“ würden weg durch den Gedanken und die Vision des Feuers [des Gerichts].“[84] Er spricht von einer gewöhnlichen Geste der Abneigung, wenn er einen christlichen Weihrauchhändler (der als heuchlerisch gilt, weil er Weihrauch für polytheistische Altäre verkauft) fragt, „mit welchen Mund, frage ich, wird er vor den rauchenden Altären spucken und blasen, für die er selbst gesorgt hat? mit welcher Beharrlichkeit wird er [so] seine Pflegekinder exorzieren?“[85] Und seine Bemerkungen an seine Frau über die Gefahren der Mischehe schlagen vor, dass Exsufflation eine ausgesprochen christliche Praxis war: [Zitieren erforderlich] “[Wenn Sie wieder heiraten, mit einem Nichtchristen], werden Sie der Aufmerksamkeit entgehen, wenn Sie Ihr Bett oder Ihren Körper signieren? Wenn Sie eine Unreinheit wegblasen? Wenn sogar durch Nacht stehst du auf, um zu beten?”[86]

Wenn ein solcher Brauch existierte, würde er bestimmte Bemerkungen anderer Väter verdeutlichen, die sonst nur metaphorisch erscheinen könnten. Eusebius sagt zum Beispiel über die Heiligen, dass sie Männer waren, „die, obwohl sie nur atmeten und sprachen, die Ratschläge böser Dämonen zerstreuen konnten.“[87] Irenäus beschreibt die richtige Antwort auf die gnostische Lehre als „verleumdend“ (καταφυσησαντας ; wörtlich exsufflantes).[88] Kyrill von Jerusalem, der davon spricht, der Versuchung zu widerstehen, nicht der Taufe, sagt, dass “das bloße Atmen des Exorzisten wie ein Feuer für diesen unsichtbaren Feind wird”. die Geste war gut genug etabliert, um gerichtlich geltend gemacht zu werden: “Des großen Verbrechens der Majestätsbeleidigung … wird nach den Gesetzen dieser Welt derjenige für schuldig befunden, der auf ein Bild … des Kaisers bläst.”[90] Sogar noch bei Beda können wir vermuten, dass „exsufflate“ im Sinne von „schmähen“ oder „ablegen“ eine lebendige Metapher sein könnte.[91]

Hagiographie [ bearbeiten ]

Das äußerst einflussreiche Leben des heiligen Martin von Sulpicius Severus scheint eine hagiographische Tradition in Gang gesetzt zu haben, in der Heilige Dämonen austreiben oder verführerische Teufel abwehren, indem sie auf sie blasen.[92] Of Saint Pachomius, for example, it is said that “defending his brow with the sign of the cross, he blew upon [the demon] and immediately he fled … ; blowing upon him, he said, ‘depart from me, devil.'”[93] And of Saint Goswin that “a demon stood before Saint Goswin saying ‘surely you see that I am Christ …’ and … therefore Saint Goswin exsufflated vigorously, saying ‘depart foe …,’ and immediately … the devil vanished.”[94] Saint Justina is reported to have similarly unmasked a series of increasingly subtle and powerful demons, finally melting the prince of demons himself: “blowing upon the devil, she immediately melted him like wax and … felt herself freed from all temptation.”[95] And Saint Felix is said to have destroyed idols and uprooted sacred trees by like means.[96]

The breath of the saints was credited with healing, as well as exorcistic, powers from an early period. Gregory of Nyssa says of Gregory Thaumaturgus (‘Gregory the magician’) that he needed to resort to “no finicking and laborious” magic, but “there sufficed, for both the casting out of demons and the healing of bodily ailments, the breath of his mouth.”[97] Similar powers are attributed to the Irish saints: kindling lamps, curing dumbness.[98] This theme, too, persists in later hagiographic and quasi-hagiographic texts, appearing, for example in the Estoire del saint graal as the agency by which a madman is miraculously restored. Among English texts, Felix’s Life of Saint Guthlac relates that in order to give relief to a boy afflicted by madness, he “washed him in the water of the sacred font and, breathing into his face the breath of healing [or ‘spirit of salvation’], drove away from him all the power of the evil spirit,”[99] illustrating the difficulty of distinguishing healing from exorcism in an era in which madness was attributed to demonic possession. The miracle that Bishop John performed, according to Bede, on behalf of Herebald, is another example, since it involved a sufflation that was seemingly exorcistic, catechetical, and curative simultaneously.[100]

Magic and folk medicine [ edit ]

Tertullian remarked to his wife about Christian practices: “will you not seem to be doing magic?” in the eyes of a non-believer.[101]

Celsus (according to Origen) reports the use of exsufflation by Egyptian magicians.[102] Plotinus seems to attack its use by Roman ones.[103] One of Lucian’s tall tales mentions a Chaldean pest-control sorcerer who causes toads and snakes to vanish by blowing on them.[104] It is possible to see Jesus himself as a supernatural healer (Christ Jesus the son of God), in many popular events of the holy Bible, in which he is constantly healing many blind, lame, crippled, lepers, maimed, and even causing his own resurrection, just to name a few. In one instance Jesus used his spit to heal the eyes of a blind man who was born blind, caused by his parents sins;[105] . However, regarding magic, in Syria, where ceremonial breathing became formalized as part of the rite of visitation of the sick. Ephraem Syrus advises that “if medicine fails you when you are sick, the ‘visitors’ will help, will pray for health, and one of them will breathe in your mouth, the other will sign you [with the sign of the cross].”[106]

If it was either originally Christian[citation needed], Catholic or from the pagan practices, almost similar methods of healing have been reported, continuing until modern times: in Westphalia, the healing of a wound by triple signing and triple cruciform sufflation, or by exsufflation accompanied by a rhyming charm; and in Holland the alleviation of toothache by similar means.[107] According to Drechsler, “Illnesses were blown away by the breath. If a child had bumped himself, one would blow three times on the place and it would ‘fly away.'”[108] Burns, and conditions that in some fashion resemble burns, such as fevers, boils, sore throats and rashes, are naturally the most common objects of blowing among modern folk-remedies,[109] for example the Shetland cure that requires blowing on a burn three times while reciting the charm “Here come I to cure a burnt sore. / If the dead knew what the living endure, / The burnt sore would burn no more.”[110] But everything from jaundice, convulsions, and colic to bad luck and evil spells can apparently be alleviated by a bit of blowing.[111] Wolters points out that exorcistic blowing was still (in 1935) found in the custom of blowing over bread that is about to be eaten.[112] Furthermore,

A Syrian blows over his child to avert the evil eye. Some still

blow three times over a strange spoon before using it, and in Alaska the medicine

man blows into the nose and mouth of a patient to drive out the daemon of disease.[113]

Finally, in one American example of superstition clearly derived from liturgical use, it is said that if at the baptism of a baby one turns at the door and blows three times, one can successfully prevent the devil from ever coming between the baby and the altar.[114]

The third person of the Trinity in Trinitarian Christianity.

This article is about the Christian perspective of the Holy Spirit. For the Holy Spirit in other religions, see Holy Spirit

For the majority of Christian denominations, the Holy Spirit, or Holy Spirit, is believed to be the third person of the Trinity,[1] a triune God manifested as God the Father, God the Son, and God the Holy Spirit, each entity himself is God.[2][3][4] Non-Trinitarian Christians who reject the doctrine of the Trinity differ significantly from mainstream Christianity in their belief in the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Because of Christianity’s historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of Ruach Hakodesh in Jewish Scripture, on the theory that Jesus (who was a Jew) expanded upon these Jewish concepts. Similar names and ideas are Ruach Elohim (Spirit of God), Ruach YHWH (Spirit of Yahweh), and Ruach Hakodesh (Holy Spirit).[5][6] In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete, and the Holy Spirit.[7][8][9]

The New Testament describes a close relationship between the Holy Spirit and Jesus during His mortal life and ministry.[10] The Gospels of Matthew and Luke and the Nicene Creed state that Jesus was “conceived by the Holy Spirit, born of the virgin Mary.”[11] The Holy Spirit descended upon Jesus like a dove during his baptism, and in his farewell speech after the Last Supper, Jesus promised to send the Holy Spirit to his disciples after his departure.[12][13]

The Holy Spirit is referred to as “the Lord, the giver of life” in the Nicene Creed, which encapsulates several key beliefs of many Christian denominations. The Holy Spirit’s involvement in the tripartite nature of conversion is evident in Jesus’ final post-Resurrection instruction to His disciples at the end of Matthew:[14] “Make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of Holy Spirit.”[15] Since the first century, Christians have also called on God with the trinitarian formula “Father, Son and Holy Spirit” in prayer, absolution and blessing.[16] [17] In Acts, the advent of the Holy Spirit takes place fifty days after Christ’s resurrection and is celebrated in Christendom with the feast of Pentecost.[18]

Etymology and usage[edit]

The Greek Koine word pneûma (πνεῦμα, pneuma) occurs about 385 times in the New Testament, with some scholars distinguishing between three and nine occurrences.[19] Pneuma appears 105 times in the four canonical gospels, 69 times in Acts, 161 times in Paul’s epistles, and 50 times elsewhere.[19] These usages vary: in 133 cases it refers to “spirit” and in 153 cases it refers to “spiritual”. The Holy Spirit is referred to about 93 times,[19] sometimes under the name pneuma and sometimes explicitly as pneûma tò Hagion (Πνεῦμα τὸ Ἅγιον). (In some cases it is also used simply generically to mean wind or life.[19]) It was commonly translated in the Vulgate as Spiritus and Spiritus Sanctus.

The English terms “Holy Ghost” and “Holy Spirit” are complete synonyms: one derives from the Old English gast and the other from the Latin loanword spiritus. Like Pneuma, they both refer to the breath, to its animating power, and to the soul. The Old English term is shared by all other Germanic languages ​​(compare e.g. the German spirit) and is older; The King James Bible typically uses “Holy Spirit”. From the 20th century, translations overwhelmingly favor “Holy Spirit”, partly because the common English term “ghost” increasingly refers only to the spirit of a dead person.[20][21][22]

names [edit]

Hebrew Bible[ edit ]

Source:[5]

וְר֣וּחַ קָדְשׁ֑וֹ ( Ruah qadesov ) – His Holy Spirit (Isaiah 63:10) [23]

) – His Holy Spirit (Isaiah 63:10) וְר֣וּחַ קָ֝דְשְׁךָ֗ ( Ruah qadseḵa ) – Your Holy Spirit (Psalm 51:11) [24]

) – Your Holy Spirit (Psalm 51:11) וְר֣וּחַ אֱלֹהִ֔ים ( Ruah Elohim ) – Spirit of God (Genesis 1:2) [25]

) – Spirit of God (Genesis 1:2) נִשְׁמַת־ר֨וּחַ חַיִּ֜ים ( Nismat Ruah hayyim ) – The breath of the life spirit (Genesis 7:22) [26]

) – The breath of the spirit of life (Genesis 7:22) ר֣וּחַ יְהוָ֑ה ( Ruah YHWH ) – Spirit of YHWH (Isaiah 11:2) [27]

) – Spirit of YHWH (Isaiah 11:2) ר֧וּחַ חָכְמָ֣ה וּבִינָ֗ה ( Ruach hakmah ubinah ) – Spirit of wisdom and understanding (Isaiah 11:2) [27]

) – Spirit of wisdom and understanding (Isaiah 11:2) ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה ( Ruah esah ugeburah ) – Spirit of counsel and power (Isaiah 11:2) [27]

) – Spirit of counsel and power (Isaiah 11:2) ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהוָֽה (Ruah daat weyirat YHWH) – Spirit of knowledge[28] and fear of YHWH (Isaiah 11:2)[27]

New Testament[edit]

πνεύματος ἁγίου ( Pneumatos Hagiou ) – Holy Spirit (Matthew 1:18) [29]

) – Holy Spirit (Matthew 1:18) πνεύματι θεοῦ ( Pneumati Theou ) – Spirit of God (Matthew 12:28) [30]

) – Spirit of God (Matthew 12:28) ὁ παράκλητος ( Ho Paraclētos ) – The Comforter, cf. Paraclete John 14:26 (John 16:7) [31]

) – The Comforter, cf. Paraclete John 14:26 (John 16:7) πνεῦμα τῆς ἀληθείας ( Pneuma tēs Alētheias ) – Spirit of truth (John 16:13) [32]

) – Spirit of truth (John 16:13) Πνεῦμα Χριστοῦ (Pneuma Christou) – Spirit of Christ (1 Peter 1:11)[33]

Depending on the context:

πνεῦμα ( pneuma ) – spirit (John 3:8) [34]

) – Spirit (John 3:8) Πνεύματος (Pneumatos) – Spirit (John 3:8)

Biblical account[ edit ]

Old Testament[edit]

What the Hebrew Bible calls “Spirit of God” and “Spirit of Elohim” is called “Holy Spirit” (ruacḥ ha-kodesh) in the Talmud and Midrash. Although the phrase “Holy Spirit” in Ps. 51:11 and in Isa. 63:10-11 it had not quite acquired the meaning given to it in rabbinic literature, where it is synonymous with the expression “Spirit of the Lord”. In Gen.1:2, God’s Spirit hovered over the form of inanimate matter, thereby making creation possible.[35][36] Although the Ruach Ha-Kodesh can be named in place of God, it was designed as something special; and like all earthly things that come from heaven, the Ruach Ha-Kodesh is composed of light and fire.[36] The most characteristic sign of the presence of the Ruach Ha-Kodesh is the gift of prophecy. The use of the word “ruach” (Hebrew: “breath” or “wind”) in the phrase ruach ha-kodesh seems to indicate that Jewish authorities believed that the Holy Spirit was some kind of medium of communication, like the wind. The spirit sometimes speaks in a male voice and sometimes in a female voice; the word ruacḥ is both masculine and feminine.[36]

New Testament[edit]

The term “Holy Spirit” appears at least 90 times in the New Testament.[7] The holiness of the Holy Spirit for Christians is affirmed in all three Synoptic Gospels[37] which proclaim that blasphemy against the Holy Spirit is the unpardonable sin.[38] The Holy Spirit’s participation in the Trinity is suggested in Jesus’ final post-Resurrection instruction to His disciples at the end of Matthew 28:19:[39] “Go therefore, make disciples of all the nations, and baptize them in the name of the Father, and of the Son, and of the Holy Spirit”.[15]

Synoptic Gospels[ edit ]

The Annunciation, by the Holy Spirit as a Dove, by Philippe de Champaigne, 1644.

The Holy Spirit is mentioned by all three authors of the Synoptic Gospels. Most references are from the author of Luke’s Gospel; this emphasis is continued by the same author in Acts.

The Holy Spirit does not simply appear for the first time at Pentecost after Jesus’ resurrection, but is present in the Gospel of Luke (in 1-2) before Jesus was born.[7] In Luke 1:15, John the Baptist is said to have been “filled with the Holy Spirit” before birth,[40] and the Holy Spirit came upon the Virgin Mary in Luke 1:35.[41][7] In Luke 3:16[42] John the Baptist explains that Jesus did not baptize with water but with the Holy Spirit; and the Holy Spirit descended upon Jesus during his baptism in the Jordan.[7] In Luke 11:13[43] Jesus assured that God the Father “would give the Holy Spirit to those who ask him.”[7]

Mark 13:11 specifically refers to the power of the Holy Spirit to work through Jesus’ disciples in times of need, saying: “Do not worry beforehand what you will speak, but what will be given you in the hour that you talks for it is not you who speak, but the Holy Spirit.”[44] Matthew 10:20[45] refers to the same act of speaking by the disciples, but uses the term “the Spirit of your Father.”[46]

Acts of the Apostles[edit]

Acts has sometimes been called the “Book of the Holy Spirit” or the “Acts of the Apostles.”[47][48] Of the approximately seventy occurrences of the word pneuma in Acts, fifty-five refer to the Holy Spirit.[48]

From the beginning, in Acts 1:2,[49] the reader is reminded that the ministry of Jesus while on earth was accomplished by the power of the Holy Spirit and that the “deeds of the apostles” continue to be the deeds of Jesus and are also facilitated by the Holy Spirit.[48] Acts presents the Holy Spirit as the “principle of life” of the early church and gives five separate and dramatic examples of His outpouring upon the believers in Acts 2:1-4,[50] 4:28-31,[51] 8:15 before -17,[52] 10:44,[53] and 19:6.[54][47]

References to the Holy Spirit appear throughout Acts, for example in Acts 1:5 and 8[55], where it says at the beginning: “For it is true that John baptized with water; but you will be baptized with the Holy Spirit. …You will receive power when the Holy Spirit comes upon you”, which points to the fulfillment of John the Baptist’s prophecy in Luke 3:16,[42] “he will baptize you with the Holy Spirit”.[56]

Johannine literature[ edit ]

Three different terms are used in the Johannine Scriptures, namely, Holy Spirit, Spirit of Truth, and Paraclete.[9] The “Spirit of truth” is used in John 14:17,[57] 15:26,[58] and 16:13.[59][7] First John then contrasts this with the “spirit of error” in 1 John 4:6.[60][7] 1 John 4:1-6 provides for the division between spirits “professing that Jesus Christ has come in the flesh is from God” and those who erroneously deny it—an indication that they are evil spirits.[ 61]

In John 14:26[62] Jesus says: “But the Comforter, [also] the Holy Spirit, whom the Father will send in my name, he will teach you everything”. The identity of the “Comforter” has been the subject of debate among theologians, who have put forward several theories on the subject.[63]

Pauline Epistles[edit]

The Holy Spirit plays a key role in Paul’s epistles; and the pneumatology of the apostle Paul is so closely related to his theology and christology as to be almost inseparable from them.[8]

The First Epistle to the Thessalonians, which was probably the first of Paul’s letters, introduces a characterization of the Holy Spirit in 1 Thessalonians 1:6[64] and 1 Thessalonians 4:8[65] which is reflected throughout his [66 ] In 1 Thessalonians 1:6, Paul refers to the imitation of Christ (and himself) and says: “And you became imitators of us and of the Lord, speaking the word in great tribulation with the joy of the Holy One Spirit” whose source is identified at 1 Thessalonians 4:8 as “God giving you His Holy Spirit.”[66][67][68]

These two themes of receiving the Spirit “like Christ” and God as the source of the Spirit persist in the Pauline epistles as characterizing Christians’ relationship with God.[66] For Paul, following Christ includes being willing to be formed by the Holy Spirit, as in Romans 8:4 and 8:11: “But if the Spirit of him who raised Jesus from the dead dwells in you, who raises Christ Jesus hath raised from the dead shall also give life to your mortal bodies through His Spirit which dwells in you.”[69][67]

First Thessalonians also refers to the power of the Holy Spirit in 1 Thessalonians 1:5,[70] a theme found in other Pauline letters as well.[71]

In the Apocrypha[ edit ]

The view that the Holy Spirit is responsible for Mary’s pregnancy as found in the Synoptic Gospels[72] differs from that in the apocryphal Gospel of the Hebrews, accepted as canonical by the fourth-century Nazarenes, and in which Jesus of the saint Spirit speaks of as his mother and thus as feminine.[73] Some held femininity incompatible with the idea that Jesus was conceived of the Holy Spirit; according to the apocryphal Gospel of Philip, for example

Some say, “Mary was conceived by the Holy Spirit.” You are wrong. They don’t know what they’re saying. When did a woman ever get pregnant by a woman?[74]

Jesus and the Holy Spirit[edit] [13] Illustration from the Maesta of In the farewell speech Jesus promised to send the Holy Spirit to his disciples after his departure, Illustration from the Maesta by Duccio, 1308–1311.

The New Testament describes a close relationship between the Holy Spirit and Jesus during His mortal life and ministry.[10] The Apostles’ Creed repeats what is said in the Gospels of Luke and Matthew and states that Jesus was conceived of the Holy Spirit and born of the Virgin Mary.[11]

Specific New Testament references to the interaction of Jesus and the Holy Spirit during His mortal life and the enabling power of the Holy Spirit during His ministry include:[10][11][75]

“Spirit without measure” was given to Jesus at John 3:34, referring to the Word (Rhema) spoken by Jesus being the Word of God.[76]

In his farewell speech to his disciples, Jesus promised that after he left he would “send the Holy Spirit” to them, in John 15:26, which says: “Whom I will send to you of the Father, the Spirit of truth .. . shall testify of me”.[58][12][13]

Mainstream Doctrines[ edit ]

Veni Creator Spiritus Problems playing this file? See media help.

The theology of spirits is called pneumatology. The Holy Spirit is referred to in the Nicene Creed as the Lord and Giver of Life.[84] He is the Creator Spirit who was present before the creation of the universe, and by His power all things in Jesus Christ were created by God the Father.[84] Christian hymns such as “Veni Creator Spiritus” (“Come, Creator Spirit”) reflect this belief.[84]

In early Christianity, the concept of salvation was closely associated with the invocation of “Father, Son and Holy Spirit”,[16][17] and since the first century Christians have called God “Father, Son and Holy Spirit” in prayer, baptism , communion, exorcism, hymn singing, sermon, confession, absolution and blessing.[16][17] This is reflected in the saying: “Before there was a ‘doctrine’ of the Trinity, Christian prayer invoked the Holy Trinity. “[16]

For the majority of Christian denominations, the Holy Spirit is the third person of the Holy Trinity – Father, Son and Holy Spirit, and is God Almighty.[2][3][85] As such he is personally and also fully God, equal in status and coeternal with God, the Father and Son of God.[2][3][85] It differs from the Father and the Son in that it proceeds from the Father (and, according to Roman Catholic, Old Catholic, Anglican, and Protestant accounts, from the Father and the Son) as described in the Nicene Creed.[3] The triune God thus manifests as three Persons (Greek hypostases),[86] in one divine being (Greek: Ousia),[4] called the Deity (from Old English: Deity), the divine essence of God.[87]

In the New Testament, Jesus was conceived by the power of the Holy Spirit in the womb of the Virgin Mary while she retained her virginity.[88] The Holy Spirit descended bodily on Jesus as a dove at the time of His baptism, and a voice was heard from heaven: “This is my beloved Son, in whom I am well pleased.”[89][90] He is the Holy One who Helper,[91] the Comforter,[92] the Giver of Grace, He who leads men to the Father and the Son.[84]

The Holy Spirit is credited with inspiring believers and allowing them to interpret all Scripture and leading prophets in both the Old and New Testaments.[93] Christians receive the fruits of the Holy Spirit through His mercy and grace.[94]

God the Holy Spirit[edit]

The Christian doctrine of the Trinity includes the concept of God the Holy Spirit along with God the Son and God the Father.[95][96] Theologian Vladimir Lossky has argued that while God the Son manifested Himself in the act of incarnation as the Son of God, the same did not take place for God the Holy Spirit, who was not revealed.[97] [failed verification] as in 1 Corinthians 6:19,[98] God the Spirit continues to dwell in believers.[96]

Similarly, the Latin treatise De Trinitate (On the Trinity) by St. Augustine of Hippo affirms: “For as the Father is God, and the Son is God, and the Holy Spirit is God, what no one doubts as to substance, however, we say not that the supreme trinity is itself three gods, but one god… But position and state and places and times are not actually said to be in God, but metaphorically and by similes… And in relation to action (or creation) can it is perhaps best to say of God alone, for God alone creates, and He Himself is not created, nor is He subject to passions, so far as it pertains to that substance whereby He is God… Thus the Father is almighty, the Son almighty, and the Holy Spirit almighty, but not three almighty ones, but one almighty… So whatever is spoken of God in relation to himself is both individually spoken of spoken to each person, that is, of the Father, and of the Son, and of the Holy Spirit, as well as together of the Trinity itself, nr not in the plural but in the singular.”[99]

In Christian theology, the Holy Spirit is believed to exercise certain divine functions in the life of the Christian or the church. The work of the Holy Spirit is seen as an essential part of introducing man to the Christian faith.[100] The new believer is “born again of the Spirit.”[101] The Holy Spirit makes the Christian life possible by indwelling individual believers and empowering them to live righteously and faithfully.[100] The Holy Spirit also functions as a comforter or paraclete, someone who intercedes or supports or acts as an intercessor, especially in times of trial. And he acts to convince the unsaved person both of the sinfulness of his actions and of his moral standing as a sinner before God.[102] Another ability of the Holy Spirit is the inspiration and interpretation of Scripture. The Holy Spirit both inspires the writing of the scriptures and interprets them for Christians and the Church.[103]

Procession of the Holy Spirit[edit]

In John 15:26, Jesus says of the Holy Spirit: “But when the Helper comes that I will send to you from the Father, the Spirit of truth that proceeds from the Father, he will testify about me.”[ 104] 325 ended the First Council of Nicaea, as the first ecumenical council, proclaimed its creed with the words “and in the Holy Spirit”. In 381, the First Council of Constantinople, as the second ecumenical council, expanded the creed and stated that the Holy Spirit “goes forth from the Father” (ἐκ τοῦ Πατρὸς ἐκπορευόμενον). This sentence is based on John 15:26 (ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται). In 451, the Council of Chalcedon, the fourth ecumenical council, reaffirmed the Nicene-Constantinopolitan Creed. At the same time, the issue of the procession of the Holy Spirit was raised by various Christian theologians with different views and different terminology, thus initiating the debate centered on the filioque clause.

In 589, the Third Council of Toledo officially adopted the doctrine of the procession of the Holy Spirit from the Father and the Son (a Patre et Filio procedere) in its third canon. Over the next few centuries, two distinct schools of thought gradually emerged, Eastern and Western. Eastern theologians taught that the Holy Spirit emanates only from the Father (term referred to as Monoprocessionism), while Western theologians taught that the Holy Spirit emanates from the Father and the Son (term referred to as Filioquism). Debate and controversy between two sides became a major point of difference within Christian pneumatology, including its historical role in setting the stage for the Great Schism of 1054.

Fruit and Gifts of the Spirit[ edit ]

The “fruit of the Holy Spirit”[109] consists of “permanent dispositions”[109] (similar in this respect to the enduring character of the sacraments), virtuous qualities brought forth in the Christian by the work of the Holy Spirit.[110] Galatians 5:22-23 lists nine aspects and says:[110]

But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, gentleness, self-control; against such there is no law.[111]

In the Epistle to the Galatians, these nine characteristics contrast with the “works of the flesh” and emphasize the positive manifestations of the Holy Spirit’s work in believers.[110]

The “gifts of the Holy Spirit”[109] are distinct from the fruitage of the Spirit and consist of specific abilities bestowed upon the individual Christian.[100] They are often known by the Greek word for gift, charisma, from which the term charismatic is derived. There is no universally agreed exhaustive list of gifts, and different Christian denominations use different lists, often referring to 1 Corinthians,[112] Romans 12,[113] and Ephesians 4.[114][115] Pentecostal churches and the charismatic movement teach that the lack of supernatural gifts is due to the neglect of the Holy Spirit and His work by the major denominations.[115] Believers who believe in the relevance of the supernatural gifts sometimes speak of a baptism or filling of the Holy Spirit that the Christian must experience in order to receive these gifts.[116] However, many Christian denominations hold that baptism in the Holy Spirit is identical with conversion and that all Christians are, by definition, baptized in the Holy Spirit.

The “seven gifts of the Holy Spirit”[109] poured out upon a believer at baptism and are traditionally derived from Isaiah 11:1-2,[117] although the New Testament does not refer to Isaiah 11:1-2 for reference of these gifts.[115][118] These 7 gifts are: Wisdom, Understanding, Counsel, Fortitude (Fortitude), Knowledge, Piety, and Fear of God.[115][118] This is the view of the Catholic Church[109][118] and many other mainstream Christian groups.[115]

Denomination variations[ edit ]

Christian denominations have doctrinal differences in their beliefs regarding the Holy Spirit. A well-known example is the Filioque controversy over the Holy Spirit – one of the main differences between the teachings of the main Western Churches and various Eastern Christian denominations (Eastern Orthodox, Oriental Orthodox, Church of the East).[119][120]

The Filioque debate revolves around whether the Nicene Creed should say that the Spirit “proceeds from the Father” and then come to an end, as the Creed was originally adopted in Greek (and thereafter followed by the Eastern Church), or whether it should say “of the Father and the Son,” as later translated into Latin and adopted by the Western Church, filioque being Latin for “and of the Son.”[121]

Towards the end of the 20th century there were discussions about removing Filioque in the Nicene Creed from Anglican prayer books in line with the Eastern Orthodox and Oriental Orthodox approaches, but these have not yet reached a definitive conclusion.[122]

The majority of mainstream Protestantism holds similar views on the theology of the Holy Spirit as the Roman Catholic Church, but there are significant belief differences between Pentecostalism and the rest of Protestantism.[2][123] Pentecostalism focuses on “the baptism of the Holy Spirit” and draws on Acts 1:5, which refers to “now ye shall baptize with the Holy Spirit.”[124] The more recent charismatic movements focus on the “gifts of the Spirit” (such as healing, prophecy, etc.) and take 1 Corinthians 12 as their scriptural basis, but often differ from Pentecostal movements.[125]

Non-Trinitarian views of the Holy Spirit differ significantly from mainstream Christian doctrine.

Catholicism[ edit ]

The Holy Spirit was a theme in at least two papal encyclicals:

The subject of the Holy Spirit is dealt with extensively in the Catechism of the Catholic Church as “I believe in the Holy Spirit” in sections 683 to 747.

Jehovah’s Witnesses and Christadelphians [ edit ]

Jehovah’s Witnesses and Christadelphians do not view the Holy Spirit as an actual person separate from God the Father, but as God’s eternal “energy” or “active force” used to accomplish His will in creation and redemption. [126][127]

The Church of Jesus Christ of Latter-day Saints[ edit ]

Members of The Church of Jesus Christ of Latter-day Saints (LDS Church) believe that the Holy Spirit is the third member of the Godhead. He is a personality of spirit without a body of flesh and bones.[128] He is often referred to as the Spirit, the Holy Spirit, the Spirit of God, the Spirit of the Lord, or the Comforter.[129] Latter-day Saints believe in a kind of social trinitarianism and subordinationism, meaning that the Father, Son, and Holy Spirit are understood as united in will and purpose, but not in substance.[130] The Holy Spirit is believed to be subordinate to the Father and the Son and to work under their direction. The Holy Spirit, like all intelligent beings, is believed to be fundamentally eternal, uncreated, and self-existent.[131]

The LDS Church teaches that the influence of the Holy Ghost can be received before baptism, but the gift or constant companionship of the Holy Ghost—which occurs through the laying on of hands of a duly ordained priesthood holder with a line of authority traced back to Christ by Peter—is only after of baptism when a person is confirmed.[132] Joseph Smith, the founder of the Church, taught: “One can baptize a sandbag just as well as one,” he said, “if it is not done with a view to having sins forgiven and receiving the Holy Ghost. Baptism with water is only half a baptism and is useless without the other half, which is the baptism of the Holy Spirit.”[133]

Symbolism and art[ edit ]

Symbolism [edit]

The Holy Spirit as a dove on a postage stamp from the Faroe Islands

The Holy Spirit is often referred to with metaphors and symbols, both in doctrine and in the Bible. Theologically, these symbols are a key to understanding the Holy Spirit and His actions, and not just artistic representations.[85][134]

Water – signifies the working of the Holy Spirit at baptism so that they are “drenched with one Spirit” such that “by one Spirit [believers] were all baptized.” [135] So the Spirit is also personally the living water that wells up from the crucified Christ [136] as its source and wells up in Christians to eternal life. [134] [137] The Catechism of the Catholic Church, pos. 1137, regards the water of life in the Book of Revelation [138] as “one of the most beautiful symbols of the Holy Spirit”. [139]

In the same way, the Spirit is also personally the living water that wells up from the crucified Christ as its source and wells up in Christians to eternal life. The , article 1137, considers the reference to the water of life in the book of Revelation to be “one of the most beautiful symbols of the Holy Spirit.” Anointing – The symbolism of the blessing with oil also means the Holy Spirit, even to the point of being synonymous with the Holy Spirit. The coming of the Spirit is referred to as his “anointing.” [140] In some denominations, anointing is practiced at Confirmation; (“Chrismation” in the Eastern Churches). Its full power can only be grasped in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. The title “Christ” (Hebrew “Messiah”) means the “anointed one” by God’s spirit. [134] [137]

In some denominations, anointing is practiced at Confirmation; (“Chrismation” in the Eastern Churches). Its full power can only be grasped in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. The title “Christ” (in Hebrew) means “the anointed one” by God’s Spirit. Fire – symbolizes the transformative energy of the actions of the Holy Spirit. The Holy Spirit rested on the disciples on the morning of Pentecost in the form of tongues of fire. [134] [137]

Cloud and Light – The Spirit comes upon the Virgin Mary and “overshadows” her so that she may conceive and give birth to Jesus. On the Mount of Transfiguration the Spirit came in the “cloud and overshadowed” Jesus, Moses and Elijah, Peter, James and John, and “a voice came out of the cloud and said: ‘This is my Son, my chosen one; listen to him!’” [137] [141]

The Dove – When Christ ascends from the waters of his baptism, the Holy Spirit descends upon him in the form of a dove and dwells with him. [134] [137] [142]

Wind – The spirit is likened to “the wind blowing where it will”[143] and described as “a sound from heaven like the rushing of a mighty wind.”[144][134]

Art and architecture[edit]

Stained glass in Ascension Church (Johnstown, Ohio) depicting fire, a symbol of the Holy Spirit.

The Holy Spirit as a dove in The Annunciation by Rubens, 1628.

The Holy Spirit has been represented in Christian art in both the Eastern and Western Churches through a variety of depictions.[145][146][147] The depictions range from almost identical figures representing the three persons of the Holy Trinity to a dove and a flame.

The Holy Spirit is often represented as a dove, based on the account that the Holy Spirit descended on Jesus like a dove when he was baptized in the Jordan.[148] In many paintings of the Annunciation, the Holy Spirit is represented in the form of a dove descending on Mary on rays of light while the Archangel Gabriel announces the coming of Jesus Christ to Mary. A dove can also be seen on the ear of Saint Gregory the Great – as recorded by his secretary – or other authors of Church Fathers dictating their works to them. The dove also parallels the one that brought the olive branch to Noah after the Flood as a symbol of peace.[148]

The book of Acts describes the Holy Spirit descending upon the apostles at Pentecost in the form of wind and tongues of fire resting over the heads of the apostles. Based on the imagery in this account, the Holy Spirit is sometimes symbolized by a flame of fire.[149]

Ancient Celtic Christians represented the Holy Spirit as a goose named Ah Geadh-Glas, meaning wild goose.[150] A goose was chosen rather than the traditional pigeon because geese were perceived as freer than their pigeon counterparts.

Fine arts[edit]

Cathedrals of the Holy Spirit[ edit ]

See also[edit]

References[edit]

Sources[edit]

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The outpouring of the Holy Spirit makes us witnesses of hope

The Holy Spirit, we are promised, will enable us to be witnesses of Christ’s presence among us and His message: the forgiveness of sins.

“The forgiveness of sins” essentially means that the relationship between us and God has been restored, or, should we say can be restored, because we are in some way accomplishing the redemptive work of Christ by the power of the Holy Spirit.

The same is true of other relationships – between the individual and his/her true self, between the individual and family, the worker community and those in our daily lives, and the local and global community.

The challenge of bringing about this transformation can seem overwhelming. But the outpouring of the Holy Spirit makes it possible – and hopeful.

Indeed, we are told that the apostles and disciples came out of hiding empowered, ready to witness. In addition to preaching the Good News, they healed the sick and explained that it was not they who did the healing, but the power of the Spirit.

Of course, sometimes restoring strained and broken relationships with our God, with our family and friends, with our co-workers, and with the world around us is no easy task. Life has its way of hurting and hurting – and sometimes breaking – all of us.

But there is healing; There is hope.

And we are called to be witnesses of that hope. The Incarnation and the outpouring of the Holy Spirit make it possible to give meaning to the unbearable and even turn things around.

In fact, the kingdom of God—the society based on God’s love—is already here, waiting for our participation to make it a reality for all.

I don’t want you to miss out on the many benefits of being Spirit-filled – benefits that the Bible says every believer can experience.

Ephesians 5:18 tells us, “Be filled with the Spirit.” What does that mean? Are we not filled with the Spirit when we are saved?

Jesus said, “Whoever drinks of the water that I will give him will never be thirsty again. But the water that I will give him will become in him a spring of water springing up into everlasting life” (John 4:14).

Here Jesus compares the salvific work of the Holy Spirit to a spring that sustains life.

Jesus later says in John 7:38-39, “Whoever believes in me, as the Scripture says, streams of living water will flow from his heart.” The verse goes on to say, “But this he said about the Spirit that those would receive who believe in him…”

Here the Holy Spirit is seen as a river. A river produces electricity.

We are filled with the Spirit so that God can flow through us like a mighty river to affect others.

You will find five cases recorded in Acts of early believers who were filled with the Spirit and the evidence was that they spoke in tongues.

What Is Speaking in Tongues—And How Does It Help You?

1 Corinthians 14:2 and 4 says: “For he that speaks in tongues speaks not to men, but to God, for no one understands him; in spirit, however, he speaks mysteries. … He who speaks in tongues builds himself up …”

When I speak in tongues, I build myself up – I literally “build myself up” with power.

In the original Greek, it means you will be charged with energy, just as you and I would charge a phone battery.

1 Corinthians 14:14 says, “For when I pray in tongues, my spirit prays…”

And the book of Proverbs tells us that the spirit of man is the lamp of the Lord. The same place that tongues come from is the place where I hear the voice of God.

As I spend time speaking in tongues, my mind begins to quiet. Then I’m very sensitive inside. This is a wonderful time to read the Word of God or just wait quietly in God’s presence. I believe it can open up a whole new dimension of prayer.

If you want to be filled with the Spirit, I encourage you to pray and ask Jesus to fill you. Then open your mouth; As words and syllables begin to form, speak them out.

In every biblical case, believers spoke in tongues “as the Spirit uttered them” (Acts 2:4), meaning they had to give voice to it and trust the Holy Spirit to guide their words.

Friend, Jesus will fill you with the Holy Spirit if you ask Him; You can trust him to do what he promised.

I believe that speaking in tongues can open up a whole new dimension of prayer and worship for you!

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The third person of the Trinity in Trinitarian Christianity.

This article is about the Christian perspective of the Holy Spirit. For the Holy Spirit in other religions, see Holy Spirit

For the majority of Christian denominations, the Holy Spirit, or Holy Spirit, is believed to be the third person of the Trinity,[1] a triune God manifested as God the Father, God the Son, and God the Holy Spirit, each entity himself is God.[2][3][4] Non-Trinitarian Christians who reject the doctrine of the Trinity differ significantly from mainstream Christianity in their belief in the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Because of Christianity’s historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of Ruach Hakodesh in Jewish Scripture, on the theory that Jesus (who was a Jew) expanded upon these Jewish concepts. Similar names and ideas are Ruach Elohim (Spirit of God), Ruach YHWH (Spirit of Yahweh), and Ruach Hakodesh (Holy Spirit).[5][6] In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete, and the Holy Spirit.[7][8][9]

The New Testament describes a close relationship between the Holy Spirit and Jesus during His mortal life and ministry.[10] The Gospels of Matthew and Luke and the Nicene Creed state that Jesus was “conceived by the Holy Spirit, born of the virgin Mary.”[11] The Holy Spirit descended upon Jesus like a dove during his baptism, and in his farewell speech after the Last Supper, Jesus promised to send the Holy Spirit to his disciples after his departure.[12][13]

The Holy Spirit is referred to as “the Lord, the giver of life” in the Nicene Creed, which encapsulates several key beliefs of many Christian denominations. The Holy Spirit’s involvement in the tripartite nature of conversion is evident in Jesus’ final post-Resurrection instruction to His disciples at the end of Matthew:[14] “Make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of Holy Spirit.”[15] Since the first century, Christians have also called on God with the trinitarian formula “Father, Son and Holy Spirit” in prayer, absolution and blessing.[16] [17] In Acts, the advent of the Holy Spirit takes place fifty days after Christ’s resurrection and is celebrated in Christendom with the feast of Pentecost.[18]

Etymology and usage[edit]

The Greek Koine word pneûma (πνεῦμα, pneuma) occurs about 385 times in the New Testament, with some scholars distinguishing between three and nine occurrences.[19] Pneuma appears 105 times in the four canonical gospels, 69 times in Acts, 161 times in Paul’s epistles, and 50 times elsewhere.[19] These usages vary: in 133 cases it refers to “spirit” and in 153 cases it refers to “spiritual”. The Holy Spirit is referred to about 93 times,[19] sometimes under the name pneuma and sometimes explicitly as pneûma tò Hagion (Πνεῦμα τὸ Ἅγιον). (In some cases it is also used simply generically to mean wind or life.[19]) It was commonly translated in the Vulgate as Spiritus and Spiritus Sanctus.

The English terms “Holy Ghost” and “Holy Spirit” are complete synonyms: one derives from the Old English gast and the other from the Latin loanword spiritus. Like Pneuma, they both refer to the breath, to its animating power, and to the soul. The Old English term is shared by all other Germanic languages ​​(compare e.g. the German spirit) and is older; The King James Bible typically uses “Holy Spirit”. From the 20th century, translations overwhelmingly favor “Holy Spirit”, partly because the common English term “ghost” increasingly refers only to the spirit of a dead person.[20][21][22]

names [edit]

Hebrew Bible[ edit ]

Source:[5]

וְר֣וּחַ קָדְשׁ֑וֹ ( Ruah qadesov ) – His Holy Spirit (Isaiah 63:10) [23]

) – His Holy Spirit (Isaiah 63:10) וְר֣וּחַ קָ֝דְשְׁךָ֗ ( Ruah qadseḵa ) – Your Holy Spirit (Psalm 51:11) [24]

) – Your Holy Spirit (Psalm 51:11) וְר֣וּחַ אֱלֹהִ֔ים ( Ruah Elohim ) – Spirit of God (Genesis 1:2) [25]

) – Spirit of God (Genesis 1:2) נִשְׁמַת־ר֨וּחַ חַיִּ֜ים ( Nismat Ruah hayyim ) – The breath of the life spirit (Genesis 7:22) [26]

) – The breath of the spirit of life (Genesis 7:22) ר֣וּחַ יְהוָ֑ה ( Ruah YHWH ) – Spirit of YHWH (Isaiah 11:2) [27]

) – Spirit of YHWH (Isaiah 11:2) ר֧וּחַ חָכְמָ֣ה וּבִינָ֗ה ( Ruach hakmah ubinah ) – Spirit of wisdom and understanding (Isaiah 11:2) [27]

) – Spirit of wisdom and understanding (Isaiah 11:2) ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה ( Ruah esah ugeburah ) – Spirit of counsel and power (Isaiah 11:2) [27]

) – Spirit of counsel and power (Isaiah 11:2) ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהוָֽה (Ruah daat weyirat YHWH) – Spirit of knowledge[28] and fear of YHWH (Isaiah 11:2)[27]

New Testament[edit]

πνεύματος ἁγίου ( Pneumatos Hagiou ) – Holy Spirit (Matthew 1:18) [29]

) – Holy Spirit (Matthew 1:18) πνεύματι θεοῦ ( Pneumati Theou ) – Spirit of God (Matthew 12:28) [30]

) – Spirit of God (Matthew 12:28) ὁ παράκλητος ( Ho Paraclētos ) – The Comforter, cf. Paraclete John 14:26 (John 16:7) [31]

) – The Comforter, cf. Paraclete John 14:26 (John 16:7) πνεῦμα τῆς ἀληθείας ( Pneuma tēs Alētheias ) – Spirit of truth (John 16:13) [32]

) – Spirit of truth (John 16:13) Πνεῦμα Χριστοῦ (Pneuma Christou) – Spirit of Christ (1 Peter 1:11)[33]

Depending on the context:

πνεῦμα ( pneuma ) – spirit (John 3:8) [34]

) – Spirit (John 3:8) Πνεύματος (Pneumatos) – Spirit (John 3:8)

Biblical account[ edit ]

Old Testament[edit]

What the Hebrew Bible calls “Spirit of God” and “Spirit of Elohim” is called “Holy Spirit” (ruacḥ ha-kodesh) in the Talmud and Midrash. Although the phrase “Holy Spirit” in Ps. 51:11 and in Isa. 63:10-11 it had not quite acquired the meaning given to it in rabbinic literature, where it is synonymous with the expression “Spirit of the Lord”. In Gen.1:2, God’s Spirit hovered over the form of inanimate matter, thereby making creation possible.[35][36] Although the Ruach Ha-Kodesh can be named in place of God, it was designed as something special; and like all earthly things that come from heaven, the Ruach Ha-Kodesh is composed of light and fire.[36] The most characteristic sign of the presence of the Ruach Ha-Kodesh is the gift of prophecy. The use of the word “ruach” (Hebrew: “breath” or “wind”) in the phrase ruach ha-kodesh seems to indicate that Jewish authorities believed that the Holy Spirit was some kind of medium of communication, like the wind. The spirit sometimes speaks in a male voice and sometimes in a female voice; the word ruacḥ is both masculine and feminine.[36]

New Testament[edit]

The term “Holy Spirit” appears at least 90 times in the New Testament.[7] The holiness of the Holy Spirit for Christians is affirmed in all three Synoptic Gospels[37] which proclaim that blasphemy against the Holy Spirit is the unpardonable sin.[38] The Holy Spirit’s participation in the Trinity is suggested in Jesus’ final post-Resurrection instruction to His disciples at the end of Matthew 28:19:[39] “Go therefore, make disciples of all the nations, and baptize them in the name of the Father, and of the Son, and of the Holy Spirit”.[15]

Synoptic Gospels[ edit ]

The Annunciation, by the Holy Spirit as a Dove, by Philippe de Champaigne, 1644.

The Holy Spirit is mentioned by all three authors of the Synoptic Gospels. Most references are from the author of Luke’s Gospel; this emphasis is continued by the same author in Acts.

The Holy Spirit does not simply appear for the first time at Pentecost after Jesus’ resurrection, but is present in the Gospel of Luke (in 1-2) before Jesus was born.[7] In Luke 1:15, John the Baptist is said to have been “filled with the Holy Spirit” before birth,[40] and the Holy Spirit came upon the Virgin Mary in Luke 1:35.[41][7] In Luke 3:16[42] John the Baptist explains that Jesus did not baptize with water but with the Holy Spirit; and the Holy Spirit descended upon Jesus during his baptism in the Jordan.[7] In Luke 11:13[43] Jesus assured that God the Father “would give the Holy Spirit to those who ask him.”[7]

Mark 13:11 specifically refers to the power of the Holy Spirit to work through Jesus’ disciples in times of need, saying: “Do not worry beforehand what you will speak, but what will be given you in the hour that you talks for it is not you who speak, but the Holy Spirit.”[44] Matthew 10:20[45] refers to the same act of speaking by the disciples, but uses the term “the Spirit of your Father.”[46]

Acts of the Apostles[edit]

Acts has sometimes been called the “Book of the Holy Spirit” or the “Acts of the Apostles.”[47][48] Of the approximately seventy occurrences of the word pneuma in Acts, fifty-five refer to the Holy Spirit.[48]

From the beginning, in Acts 1:2,[49] the reader is reminded that the ministry of Jesus while on earth was accomplished by the power of the Holy Spirit and that the “deeds of the apostles” continue to be the deeds of Jesus and are also facilitated by the Holy Spirit.[48] Acts presents the Holy Spirit as the “principle of life” of the early church and gives five separate and dramatic examples of His outpouring upon the believers in Acts 2:1-4,[50] 4:28-31,[51] 8:15 before -17,[52] 10:44,[53] and 19:6.[54][47]

References to the Holy Spirit appear throughout Acts, for example in Acts 1:5 and 8[55], where it says at the beginning: “For it is true that John baptized with water; but you will be baptized with the Holy Spirit. …You will receive power when the Holy Spirit comes upon you”, which points to the fulfillment of John the Baptist’s prophecy in Luke 3:16,[42] “he will baptize you with the Holy Spirit”.[56]

Johannine literature[ edit ]

Three different terms are used in the Johannine Scriptures, namely, Holy Spirit, Spirit of Truth, and Paraclete.[9] The “Spirit of truth” is used in John 14:17,[57] 15:26,[58] and 16:13.[59][7] First John then contrasts this with the “spirit of error” in 1 John 4:6.[60][7] 1 John 4:1-6 provides for the division between spirits “professing that Jesus Christ has come in the flesh is from God” and those who erroneously deny it—an indication that they are evil spirits.[ 61]

In John 14:26[62] Jesus says: “But the Comforter, [also] the Holy Spirit, whom the Father will send in my name, he will teach you everything”. The identity of the “Comforter” has been the subject of debate among theologians, who have put forward several theories on the subject.[63]

Pauline Epistles[edit]

The Holy Spirit plays a key role in Paul’s epistles; and the pneumatology of the apostle Paul is so closely related to his theology and christology as to be almost inseparable from them.[8]

The First Epistle to the Thessalonians, which was probably the first of Paul’s letters, introduces a characterization of the Holy Spirit in 1 Thessalonians 1:6[64] and 1 Thessalonians 4:8[65] which is reflected throughout his [66 ] In 1 Thessalonians 1:6, Paul refers to the imitation of Christ (and himself) and says: “And you became imitators of us and of the Lord, speaking the word in great tribulation with the joy of the Holy One Spirit” whose source is identified at 1 Thessalonians 4:8 as “God giving you His Holy Spirit.”[66][67][68]

These two themes of receiving the Spirit “like Christ” and God as the source of the Spirit persist in the Pauline epistles as characterizing Christians’ relationship with God.[66] For Paul, following Christ includes being willing to be formed by the Holy Spirit, as in Romans 8:4 and 8:11: “But if the Spirit of him who raised Jesus from the dead dwells in you, who raises Christ Jesus hath raised from the dead shall also give life to your mortal bodies through His Spirit which dwells in you.”[69][67]

First Thessalonians also refers to the power of the Holy Spirit in 1 Thessalonians 1:5,[70] a theme found in other Pauline letters as well.[71]

In the Apocrypha[ edit ]

The view that the Holy Spirit is responsible for Mary’s pregnancy as found in the Synoptic Gospels[72] differs from that in the apocryphal Gospel of the Hebrews, accepted as canonical by the fourth-century Nazarenes, and in which Jesus of the saint Spirit speaks of as his mother and thus as feminine.[73] Some held femininity incompatible with the idea that Jesus was conceived of the Holy Spirit; according to the apocryphal Gospel of Philip, for example

Some say, “Mary was conceived by the Holy Spirit.” You are wrong. They don’t know what they’re saying. When did a woman ever get pregnant by a woman?[74]

Jesus and the Holy Spirit[edit] [13] Illustration from the Maesta of In the farewell speech Jesus promised to send the Holy Spirit to his disciples after his departure, Illustration from the Maesta by Duccio, 1308–1311.

The New Testament describes a close relationship between the Holy Spirit and Jesus during His mortal life and ministry.[10] The Apostles’ Creed repeats what is said in the Gospels of Luke and Matthew and states that Jesus was conceived of the Holy Spirit and born of the Virgin Mary.[11]

Specific New Testament references to the interaction of Jesus and the Holy Spirit during His mortal life and the enabling power of the Holy Spirit during His ministry include:[10][11][75]

“Spirit without measure” was given to Jesus at John 3:34, referring to the Word (Rhema) spoken by Jesus being the Word of God.[76]

In his farewell speech to his disciples, Jesus promised that after he left he would “send the Holy Spirit” to them, in John 15:26, which says: “Whom I will send to you of the Father, the Spirit of truth .. . shall testify of me”.[58][12][13]

Mainstream Doctrines[ edit ]

Veni Creator Spiritus Problems playing this file? See media help.

The theology of spirits is called pneumatology. The Holy Spirit is referred to in the Nicene Creed as the Lord and Giver of Life.[84] He is the Creator Spirit who was present before the creation of the universe, and by His power all things in Jesus Christ were created by God the Father.[84] Christian hymns such as “Veni Creator Spiritus” (“Come, Creator Spirit”) reflect this belief.[84]

In early Christianity, the concept of salvation was closely associated with the invocation of “Father, Son and Holy Spirit”,[16][17] and since the first century Christians have called God “Father, Son and Holy Spirit” in prayer, baptism , communion, exorcism, hymn singing, sermon, confession, absolution and blessing.[16][17] This is reflected in the saying: “Before there was a ‘doctrine’ of the Trinity, Christian prayer invoked the Holy Trinity. “[16]

For the majority of Christian denominations, the Holy Spirit is the third person of the Holy Trinity – Father, Son and Holy Spirit, and is God Almighty.[2][3][85] As such he is personally and also fully God, equal in status and coeternal with God, the Father and Son of God.[2][3][85] It differs from the Father and the Son in that it proceeds from the Father (and, according to Roman Catholic, Old Catholic, Anglican, and Protestant accounts, from the Father and the Son) as described in the Nicene Creed.[3] The triune God thus manifests as three Persons (Greek hypostases),[86] in one divine being (Greek: Ousia),[4] called the Deity (from Old English: Deity), the divine essence of God.[87]

In the New Testament, Jesus was conceived by the power of the Holy Spirit in the womb of the Virgin Mary while she retained her virginity.[88] The Holy Spirit descended bodily on Jesus as a dove at the time of His baptism, and a voice was heard from heaven: “This is my beloved Son, in whom I am well pleased.”[89][90] He is the Holy One who Helper,[91] the Comforter,[92] the Giver of Grace, He who leads men to the Father and the Son.[84]

The Holy Spirit is credited with inspiring believers and allowing them to interpret all Scripture and leading prophets in both the Old and New Testaments.[93] Christians receive the fruits of the Holy Spirit through His mercy and grace.[94]

God the Holy Spirit[edit]

The Christian doctrine of the Trinity includes the concept of God the Holy Spirit along with God the Son and God the Father.[95][96] Theologian Vladimir Lossky has argued that while God the Son manifested Himself in the act of incarnation as the Son of God, the same did not take place for God the Holy Spirit, who was not revealed.[97] [failed verification] as in 1 Corinthians 6:19,[98] God the Spirit continues to dwell in believers.[96]

Similarly, the Latin treatise De Trinitate (On the Trinity) by St. Augustine of Hippo affirms: “For as the Father is God, and the Son is God, and the Holy Spirit is God, what no one doubts as to substance, however, we say not that the supreme trinity is itself three gods, but one god… But position and state and places and times are not actually said to be in God, but metaphorically and by similes… And in relation to action (or creation) can it is perhaps best to say of God alone, for God alone creates, and He Himself is not created, nor is He subject to passions, so far as it pertains to that substance whereby He is God… Thus the Father is almighty, the Son almighty, and the Holy Spirit almighty, but not three almighty ones, but one almighty… So whatever is spoken of God in relation to himself is both individually spoken of spoken to each person, that is, of the Father, and of the Son, and of the Holy Spirit, as well as together of the Trinity itself, nr not in the plural but in the singular.”[99]

In Christian theology, the Holy Spirit is believed to exercise certain divine functions in the life of the Christian or the church. The work of the Holy Spirit is seen as an essential part of introducing man to the Christian faith.[100] The new believer is “born again of the Spirit.”[101] The Holy Spirit makes the Christian life possible by indwelling individual believers and empowering them to live righteously and faithfully.[100] The Holy Spirit also functions as a comforter or paraclete, someone who intercedes or supports or acts as an intercessor, especially in times of trial. And he acts to convince the unsaved person both of the sinfulness of his actions and of his moral standing as a sinner before God.[102] Another ability of the Holy Spirit is the inspiration and interpretation of Scripture. The Holy Spirit both inspires the writing of the scriptures and interprets them for Christians and the Church.[103]

Procession of the Holy Spirit[edit]

In John 15:26, Jesus says of the Holy Spirit: “But when the Helper comes that I will send to you from the Father, the Spirit of truth that proceeds from the Father, he will testify about me.”[ 104] 325 ended the First Council of Nicaea, as the first ecumenical council, proclaimed its creed with the words “and in the Holy Spirit”. In 381, the First Council of Constantinople, as the second ecumenical council, expanded the creed and stated that the Holy Spirit “goes forth from the Father” (ἐκ τοῦ Πατρὸς ἐκπορευόμενον). This sentence is based on John 15:26 (ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται). In 451, the Council of Chalcedon, the fourth ecumenical council, reaffirmed the Nicene-Constantinopolitan Creed. At the same time, the issue of the procession of the Holy Spirit was raised by various Christian theologians with different views and different terminology, thus initiating the debate centered on the filioque clause.

In 589, the Third Council of Toledo officially adopted the doctrine of the procession of the Holy Spirit from the Father and the Son (a Patre et Filio procedere) in its third canon. Over the next few centuries, two distinct schools of thought gradually emerged, Eastern and Western. Eastern theologians taught that the Holy Spirit emanates only from the Father (term referred to as Monoprocessionism), while Western theologians taught that the Holy Spirit emanates from the Father and the Son (term referred to as Filioquism). Debate and controversy between two sides became a major point of difference within Christian pneumatology, including its historical role in setting the stage for the Great Schism of 1054.

Fruit and Gifts of the Spirit[ edit ]

The “fruit of the Holy Spirit”[109] consists of “permanent dispositions”[109] (similar in this respect to the enduring character of the sacraments), virtuous qualities brought forth in the Christian by the work of the Holy Spirit.[110] Galatians 5:22-23 lists nine aspects and says:[110]

But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, gentleness, self-control; against such there is no law.[111]

In the Epistle to the Galatians, these nine characteristics contrast with the “works of the flesh” and emphasize the positive manifestations of the Holy Spirit’s work in believers.[110]

The “gifts of the Holy Spirit”[109] are distinct from the fruitage of the Spirit and consist of specific abilities bestowed upon the individual Christian.[100] They are often known by the Greek word for gift, charisma, from which the term charismatic is derived. There is no universally agreed exhaustive list of gifts, and different Christian denominations use different lists, often referring to 1 Corinthians,[112] Romans 12,[113] and Ephesians 4.[114][115] Pentecostal churches and the charismatic movement teach that the lack of supernatural gifts is due to the neglect of the Holy Spirit and His work by the major denominations.[115] Believers who believe in the relevance of the supernatural gifts sometimes speak of a baptism or filling of the Holy Spirit that the Christian must experience in order to receive these gifts.[116] However, many Christian denominations hold that baptism in the Holy Spirit is identical with conversion and that all Christians are, by definition, baptized in the Holy Spirit.

The “seven gifts of the Holy Spirit”[109] poured out upon a believer at baptism and are traditionally derived from Isaiah 11:1-2,[117] although the New Testament does not refer to Isaiah 11:1-2 for reference of these gifts.[115][118] These 7 gifts are: Wisdom, Understanding, Counsel, Fortitude (Fortitude), Knowledge, Piety, and Fear of God.[115][118] This is the view of the Catholic Church[109][118] and many other mainstream Christian groups.[115]

Denomination variations[ edit ]

Christian denominations have doctrinal differences in their beliefs regarding the Holy Spirit. A well-known example is the Filioque controversy over the Holy Spirit – one of the main differences between the teachings of the main Western Churches and various Eastern Christian denominations (Eastern Orthodox, Oriental Orthodox, Church of the East).[119][120]

The Filioque debate revolves around whether the Nicene Creed should say that the Spirit “proceeds from the Father” and then come to an end, as the Creed was originally adopted in Greek (and thereafter followed by the Eastern Church), or whether it should say “of the Father and the Son,” as later translated into Latin and adopted by the Western Church, filioque being Latin for “and of the Son.”[121]

Towards the end of the 20th century there were discussions about removing Filioque in the Nicene Creed from Anglican prayer books in line with the Eastern Orthodox and Oriental Orthodox approaches, but these have not yet reached a definitive conclusion.[122]

The majority of mainstream Protestantism holds similar views on the theology of the Holy Spirit as the Roman Catholic Church, but there are significant belief differences between Pentecostalism and the rest of Protestantism.[2][123] Pentecostalism focuses on “the baptism of the Holy Spirit” and draws on Acts 1:5, which refers to “now ye shall baptize with the Holy Spirit.”[124] The more recent charismatic movements focus on the “gifts of the Spirit” (such as healing, prophecy, etc.) and take 1 Corinthians 12 as their scriptural basis, but often differ from Pentecostal movements.[125]

Non-Trinitarian views of the Holy Spirit differ significantly from mainstream Christian doctrine.

Catholicism[ edit ]

The Holy Spirit was a theme in at least two papal encyclicals:

The subject of the Holy Spirit is dealt with extensively in the Catechism of the Catholic Church as “I believe in the Holy Spirit” in sections 683 to 747.

Jehovah’s Witnesses and Christadelphians [ edit ]

Jehovah’s Witnesses and Christadelphians do not view the Holy Spirit as an actual person separate from God the Father, but as God’s eternal “energy” or “active force” used to accomplish His will in creation and redemption. [126][127]

The Church of Jesus Christ of Latter-day Saints[ edit ]

Members of The Church of Jesus Christ of Latter-day Saints (LDS Church) believe that the Holy Spirit is the third member of the Godhead. He is a personality of spirit without a body of flesh and bones.[128] He is often referred to as the Spirit, the Holy Spirit, the Spirit of God, the Spirit of the Lord, or the Comforter.[129] Latter-day Saints believe in a kind of social trinitarianism and subordinationism, meaning that the Father, Son, and Holy Spirit are understood as united in will and purpose, but not in substance.[130] The Holy Spirit is believed to be subordinate to the Father and the Son and to work under their direction. The Holy Spirit, like all intelligent beings, is believed to be fundamentally eternal, uncreated, and self-existent.[131]

The LDS Church teaches that the influence of the Holy Ghost can be received before baptism, but the gift or constant companionship of the Holy Ghost—which occurs through the laying on of hands of a duly ordained priesthood holder with a line of authority traced back to Christ by Peter—is only after of baptism when a person is confirmed.[132] Joseph Smith, the founder of the Church, taught: “One can baptize a sandbag just as well as one,” he said, “if it is not done with a view to having sins forgiven and receiving the Holy Ghost. Baptism with water is only half a baptism and is useless without the other half, which is the baptism of the Holy Spirit.”[133]

Symbolism and art[ edit ]

Symbolism [edit]

The Holy Spirit as a dove on a postage stamp from the Faroe Islands

The Holy Spirit is often referred to with metaphors and symbols, both in doctrine and in the Bible. Theologically, these symbols are a key to understanding the Holy Spirit and His actions, and not just artistic representations.[85][134]

Water – signifies the working of the Holy Spirit at baptism so that they are “drenched with one Spirit” such that “by one Spirit [believers] were all baptized.” [135] So the Spirit is also personally the living water that wells up from the crucified Christ [136] as its source and wells up in Christians to eternal life. [134] [137] The Catechism of the Catholic Church, pos. 1137, regards the water of life in the Book of Revelation [138] as “one of the most beautiful symbols of the Holy Spirit”. [139]

In the same way, the Spirit is also personally the living water that wells up from the crucified Christ as its source and wells up in Christians to eternal life. The , article 1137, considers the reference to the water of life in the book of Revelation to be “one of the most beautiful symbols of the Holy Spirit.” Anointing – The symbolism of the blessing with oil also means the Holy Spirit, even to the point of being synonymous with the Holy Spirit. The coming of the Spirit is referred to as his “anointing.” [140] In some denominations, anointing is practiced at Confirmation; (“Chrismation” in the Eastern Churches). Its full power can only be grasped in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. The title “Christ” (Hebrew “Messiah”) means the “anointed one” by God’s spirit. [134] [137]

In some denominations, anointing is practiced at Confirmation; (“Chrismation” in the Eastern Churches). Its full power can only be grasped in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. The title “Christ” (in Hebrew) means “the anointed one” by God’s Spirit. Fire – symbolizes the transformative energy of the actions of the Holy Spirit. The Holy Spirit rested on the disciples on the morning of Pentecost in the form of tongues of fire. [134] [137]

Cloud and Light – The Spirit comes upon the Virgin Mary and “overshadows” her so that she may conceive and give birth to Jesus. On the Mount of Transfiguration the Spirit came in the “cloud and overshadowed” Jesus, Moses and Elijah, Peter, James and John, and “a voice came out of the cloud and said: ‘This is my Son, my chosen one; listen to him!’” [137] [141]

The Dove – When Christ ascends from the waters of his baptism, the Holy Spirit descends upon him in the form of a dove and dwells with him. [134] [137] [142]

Wind – The spirit is likened to “the wind blowing where it will”[143] and described as “a sound from heaven like the rushing of a mighty wind.”[144][134]

Art and architecture[edit]

Stained glass in Ascension Church (Johnstown, Ohio) depicting fire, a symbol of the Holy Spirit.

The Holy Spirit as a dove in The Annunciation by Rubens, 1628.

The Holy Spirit has been represented in Christian art in both the Eastern and Western Churches through a variety of depictions.[145][146][147] The depictions range from almost identical figures representing the three persons of the Holy Trinity to a dove and a flame.

The Holy Spirit is often represented as a dove, based on the account that the Holy Spirit descended on Jesus like a dove when he was baptized in the Jordan.[148] In many paintings of the Annunciation, the Holy Spirit is represented in the form of a dove descending on Mary on rays of light while the Archangel Gabriel announces the coming of Jesus Christ to Mary. A dove can also be seen on the ear of Saint Gregory the Great – as recorded by his secretary – or other authors of Church Fathers dictating their works to them. The dove also parallels the one that brought the olive branch to Noah after the Flood as a symbol of peace.[148]

The book of Acts describes the Holy Spirit descending upon the apostles at Pentecost in the form of wind and tongues of fire resting over the heads of the apostles. Based on the imagery in this account, the Holy Spirit is sometimes symbolized by a flame of fire.[149]

Ancient Celtic Christians represented the Holy Spirit as a goose named Ah Geadh-Glas, meaning wild goose.[150] A goose was chosen rather than the traditional pigeon because geese were perceived as freer than their pigeon counterparts.

Fine arts[edit]

Cathedrals of the Holy Spirit[ edit ]

See also[edit]

References[edit]

Sources[edit]