Holy Spirit

According to the New Testament, the Holy Spirit is the third nobody of the Holy Trinity. It is also called the Amour of the Père and the Son .

The study of the Holy Spirit is called the Pneumatologie.

Definitions

One of the three people of the Holy Trinity

The Holy Spirit (or the Holy Spirit ) is, for the Christian , the Spirit of God, acting force which pushes with the action the prophets.

Since the first council of Nicée, he is recognized like the third nobody of the Trinité, distinct from the Père and the Son (Jesus-Christ), but Consubstantiel with them, i.e. dividing same the gasoline ( οὐσία , ousía ).

To this design of the Catholic church were opposed the designs Modaliste (God appears trinitaire only in the methods of its action), tritheist (three Gods) and Subordinatianiste (the Son and the Spirit proceed of the Father, are subordinated to him and do not have its full divine nature).

The Holy Spirit in the transmission of the Revelation

The Holy Spirit takes part in the transmission of the divine Révélation in the apostolic Tradition:

“Thus, the communication that the Père did Itself by its Verbe in the Holy Spirit, remains present and acting in the Église: God which spoke formerly does not cease conversing with the Wife of its Son loved, and the Holy Spirit, by which the voice alive of the Évangile resounds in the Church and by it in the world, introduced the believers into the very whole truth and makes that the Word of the Christ lives with them in abundance”.

The introduction of the precise encyclical Fides and ratio:

“the faith and the reason are as the two wings which make it possible the human spirit to rise towards the contemplation of the truth. It is God who put in the middle of the man the desire to know the truth and, at the end, to know It itself so that, It knowing and the magnet, it can reach the full truth on itself. ”

The encyclical continues:

“It rained with God, in his kindness and its wisdom, to appear itself and to make known the mystery of its will (cf Ep 1,9), by which the men have access near the Père by the Christ, Verbe makes flesh, in the Holy Spirit, and are made participating of divine nature”.

The Holy Spirit, interprets Writing

In the Catechism of the Catholic church, the the Holy Spirit is presented as the interprets Writing .

Catechism mentions two principles of interpretation right:

It is necessary to hold account, to discover the intention of the crowned authors , the conditions of their time and their culture, of the literary kinds of use at the time, in the manners of feeling, of speaking and of telling current in this time. Because it is in this way quite different that the truth proposes and is expressed in texts variously historical, in texts, or prophetic, or poetic, or even in other kinds of expression.
the second principle of the interpretation right which makes that the Scriptures is inspired, and without which the Writing would remain dead letter is that “the Holy Scripture must be read and interprêtée in the light of the same Spirit which made it write”.

The Concile Vatican II thus indicates three criteria for an interpretation of the Écriture in conformity with the Spirit which inspired it:

To pay an great attention to the contents and the unit of all the Writing,
To then read the Writing in the alive tradition of all the Church,
To be attentive with the analogy of the faith, cohesion of the truths of the faith between them and in the total project of the Revelation.

directions of the Writing

Catechism points out the multiples direction of the Writing, the literal Sens and the spiritual Sens, this last being subdivided into three, which makes speak about Four directions of the Writing:

literal Direction,
allegorical Direction,
Direction moral (or tropological),
anagogic Direction.

Several expressions and symbols in the Writings

The word which indicates the Holy Spirit in the Hebraic Bible is the female substantive, rûah , which very concretely means the breath or the wind; It is thus in old Greek ( πνευμα , " pneũma") and in Latin ( spiritus ).

In the New Testament, it is represented by symbols: the dove (Mc 1,10), the storm, tongues of fire (ac 2,2-3). Saint Jean indicates it like Paraclet , which wants to say " Consolateur" or " avocat" (Jn 14,15).

References in the Holy Scriptures

In the First Will, as of the Genesis, one speaks about a breath. Isaïe, following the King David, speaks about the spirit of Yahvé.

In the New Testament, for the Christians, one includes these concepts: The Spirit comes from the sky, it is power of God, forces sanctifying, but its individuality is more marked (Jn 15,26; Ac 15,28). Although the Greek word πνευμα is neutral kind, the pronoun εικεινος, " that-là" , is put at the masculine (Jn 16,8).

The Holy Ghost is quoted in several passages relating to the Holy Trinity (MT 28,19; 2 Co 13,13).

In the Bible, one finds a certain number of passages which contain literally the concept of the Holy Spirit. It will be also noted that, in the New Testament, the Holy Spirit can be called various manners (spirit of God…, to see Appellations of the Holy Spirit). The few examples given below are only most outstanding of the Christian tradition.

First Will and time of the promises

The Spirit is present throughout the First Will

In the Creation:

In the Genesis, the idea of the breath of God appears (Gn 1,2).

The breath is the sign and the principle of the life: Adam, the man, becomes alive by blowing (Gn 2,7).

The breath is Saint since God is holy (PS 51 (50), 13), like its arm (PS 98 (97), 1) or its words (Jr 23,9). The Spirit is not presented there like a person.

the spirit of the promise:

(to be supplemented)

In the Théophanie S and the Law:

The Spirit appears in the last words of the King David, like spirit of Yahvé:

“the spirit of Yahvé was expressed by me, its word is on my language. God of Israel spoke, the Rock of Israel said to me: That which controls the men with justice controls with the fear of God. ” (2Sa 23,2-3).

In the Kingdom and the Exile:

For the Christian , it is with the Holy Spirit that refers the passage of the Livre of Isaïe (11, 1-2) (delivers of Emmanuel, the descendant of David titrates):

“a kid will leave the stock of Jessé, a sucker will push its roots. On him will rest the Spirit of Yahvé, spirit of wisdom and intelligence, spirit of council and force, spirit of knowledge and fear of Yahvé. ”

Annunciation in Marie and birth of Jesus

In the Gospel, the Archange Gabriel is sent by God towards the Virgin Mary, which was promised in marriage to a man of the house of David, Joseph, and announces to him that it will design a child.

According to Luc (1, 34-35):

“But Marie known as with the angel: " How that will be since I do not know a man? " The angel known as: " the Holy Spirit will come on you, and the power of the Almighty will take to you under his shade; this is why the being which will be born will be called Fils of Dieu." ”

According to Matthieu (1, 18)

“But the birth of Jesus-Christ arrived thus. Marie, her mother, having been promised in marriage to Joseph, it was, before it had lived together, that she had conceived by the virtue of the Holy Spirit. ”

The childhood and the ministry of Jesus

The Holy Spirit is mentioned at the time of the Présentation of Jesus to the Temple.

“And here that there was with Jerusalem a man of the name of Syméon. This man was right and pious. He awaited the consolation of Israel and the Spirit rested on him. And he divinement had been divinement informed by the Holy Spirit which he would not see death before to have seen the Christ of the Lord. He thus came to the Temple, thorough by the Spirit, and when the parents brought the small child Jesus to achieve the regulations of the Loi in its connection, he accepted it in his arms, blesses God…” (2, 25-27)

Jean Baptiste returned testimony that Jesus was the Elected official of God.

“And Jean returned testimony while saying: I saw the Spirit descending a such dove coming from the sky, and remaining on him. And me, I did not know it, but that which sent to me to baptize in water, that one had said to me: that on which you will see the Spirit going down and remaining, it is him which baptizes in the Holy Spirit. And me, I saw and I testify that this one is the Elected official of God. ” (Jn 1,32-34)

At the time of his ministry, Jesus spoke several times about the Spirit. He taught in particular that all the Péché S could be forgiven except the Blasphème against the Holy Spirit.

“Which is not with me is against me, and which does not pile up with me dissipates. Also I say it to you, very sinned and blasphemy will be given to the men, but the blasphemy against the Spirit will not be given. And whoever will have said a word against the son of man, that will be given to him; but whoever will have spoken against the Holy Spirit, that will be given to him neither in this world, nor in the other. ” (MT 12,31-32)

The Cène, the day of the Jewish Passover

The day of the Jewish Passover (Pessah), Jesus took a meal with its disciples. This meal is called Cène in the Christianisme. In the Speech of Cène (Gospel according to Jean), the Holy Spirit is presented like a defender, it is called Paraclet.

According to Jean (14, 15-17)) :

“If you like me, you will keep my commands; and I will request the Father and it will give you another Paraclet, so that it is with you forever, the Spirit of Truth which the world cannot receive, because it does not see it nor does not recognize it. You, you know it, because it remains near you; and in you it will be. ”

According to Jean (16, 7):

“However I tell you the truth, it is your interest which I leave; because if I do not leave, Paraclet will not come towards you. ”

The day of Resurrection, appearances to the disciples

According to Jean (20, 21-22), the evening of Easter:

“Jesus thus still says to them: Peace is to you! As the Father sent to me, me also I send to you. And having said that, it blew in them, and says to them: Receive the Holy Spirit. ”

After the Resurrection

According to the Acts of the Apostles (2, 2-4), the “consolator”, in Greek Paraclet ( παράκλητος paraklêtos , “the defender”) is sent to the Apôtre S.

“And it was suddenly made sky a sound, like violent and impetuous breath, and it fills all the house where they had sat. And it appeared divided languages to them, like fire; and they were posed on each one of them. And they all were filled of the Holy Spirit, and started with to speak about other languages, according to whether the Spirit gave them to be stated. ”

In the Christianity, this event is celebrated the day of the Pentecost.

First epistle with the Corinthians

Three chapters of the First epistle of Paul to the Corinthians describe the spiritual gifts or “Charisme S” (see also: section Gifts of the Holy Spirit):

Chapter 12: diversity and unit of the charismas, comparison of the body (in the field of the unit).
Chapter 13: The hierarchy of the charismas, anthem to the Charity.
Chapter 14: Hierarchy of the charismas for the common utility; practical charismas, rules.

Epistle in Éphésiens

(to be supplemented)

Epistle with the Romans

Chapter 8 of the epistle to the Romans is devoted to the life of the believer in the Spirit.

“It thus does not have more maintaining there of judgment for those which are in Jesus Christ. The law of the Spirit which gives life in Jesus Christ you freed from the law of the sin and death. ” (1Ro 8,1-2)

“Indeed, all those which animates the Spirit of God are sons of God. Auss well you did not receive a spirit of slaves to fall down in fear; you received a spirit of adoptive wire which makes us exclaim: Abba! Father! The Spirit in person joint with our spirit to attest that we are children of God. ” (1Ro 14,16)

Chapter 8: Life of the believer in the Spirit.

Historical prospect

Before the Christian era

In the First Will emerges, the idea of a spirit which guides its people, with Moïse, and which puts somebody at the head of the community to guide it. This idea is specified in the writings of the First Will, such as they were brought back by the scribe S towards VIIIe and VIIe centuries AEC.

The Holy Spirit and first Christians

Daniel Marguerat brings back the situation of the primitive Church:

“the primitive Christianisme oscillated between opening all large the valves of the Spirit (Corinth) or to put at the school scholars of the Écriture, such as one discovers them behind the first Gospel (Christian scribes).

The appearance of the four Gospels, in the court spaces 30 years (between 65 and 95), finds an explanation in the will to stabilize the tradition of Jesus vis-a-vis the overflow of the Christian prophets. (...) With the Corinthian position which holds the Spirit with a spiritual elite, Paul retorts that any believer is charismatic. Any believer is inhabited by the Spirit, crossed by the Spirit, by the very fact that it states the confession of the faith most elementary (1 Co 12,1-3). ”

Council of Nicée

The Symbole of Nicée-Constantinople professes: “We believe in the Holy Spirit, which is Seigneur and who gives the life; it proceeds of the Father. With the Father and the Son, it receives even worship and even glory. ”

It proceeds of the Father, not by way of generation like the Son, but by way known as of Spiration .

It is the faith of the orthodoxe Church.

Quarrel of Filioque

The expression employed in the Symbole of Nicée-Constantinople corrected by Charlemagne is the following one: “ I believe in the Holy Spirit, which is Seigneur and who gives the life; it proceeds of the Father and the Son. With the Father and the Son, it receives even worship and even glory; he spoke by the prophets. ”

Filioque was already adopted in the Church of Spain when Charlemagne decides to add it to the Credo, against the opinion of the pope Leon III. The popes resisted the Carolingian Church a long time, until Nicolas Ier, first pope to adopt the Credo Charlemagne.

The theological expression of the nature of the Holy Ghost was one of the causes of the Great Schism of the East in 1054 following the “quarrel of the Filioque”.

The Latin Church added to the sentence it proceeds of the Père , of the Symbole of Nicée-Constantinople, the word Filioque: and of the son . The Christians of the East and Occident did not reconcile themselves yet on this point.

Periods modern and contemporary

These periods are characterized by a parcelling out of the Église S. the Réforme called into question some Sacrement S, of which the Confirmation which relates to the Holy Spirit.

During the contemporary time, one lives to appear, especially with the the United States, several Churches or Dénomination S which insisted on the place of the Holy Spirit in the personal life of the believer, and on the spiritual gifts (Charisme S). They gave place in particular to movements of charismatic Renouveau, of which some inspired the Catholicisme (Emmanuel, the New Way, Réjouis, Epiphany and the Cross, Famille of Saint-Joseph).

Certain Protestant denominations went until being unaware of the concept even of Sacrement (Quaker S).

Interpretation in Christianity

Names of the Holy Spirit

The Holy Spirit is called by Jesus Paraclet in the speech of Cène (Jn 14,16.26; 15,26; 16,7), literally that which is called auprès, that one translates by consolator or defender. Jesus calls the Holy Spirit Spirit of truth (Jn 16,13).

Other names are at Saint Paul:

Spirit of the promise (Ga 3,14; Ep 1,13);
Spirit of adoption (Rm 8,15; Ga 4,6),
Spirit of Christ (Rm 8,11);
Spirit of the Lord (2Co 3,17);
Spirit of God (Rm 8,9. 14; 15,19; 1Co 6,11; 7,40),

and at Saint Pierre:

Spirit of Glory (1P 4,14).

The Holy Spirit in the Christian Profession of faith

The manifestations of the Holy Spirit described in the New Testament are the achievement of the advertisement made by Isaïe (chapter 11,2 of the Livre of Isaïe). With the Cène, it seals a Nouvelle Alliance. The gifts of the Spirit point out the Décalogue described in the the First Alliance.

The Christian faith is expressed through the Symboles of the faith, of which two more representative are the Symbole of the Apostles (recognized by the oecumenical Églises) and the Credo of Nicée-Constantinople (older), which contain both the formula: “I believe in the Holy Spirit” .

Paul de Tarse recalled that “no one does not know what relates to God, if not the Spirit of God” (First epistle with the Corinthians, 2,11). The Spirit which reveals God makes known us the Christ, her Verbe, its alive Parole, but does not say Itself. That which “spoke by the prophets” makes us hear the Word of the Father. But Him, we do not hear it. We know it only in the movement where it reveals us the Verb and lays out us to accommodate it in the faith.

The Church, as a alive Communion in the Faith of the Apostle S which it transmits, is the place of our knowledge of the Holy Spirit:

in the Writings which It inspired;
in the Tradition, whose Pères of the Church are the always current Témoin S;
in the Magistère of the Church which It assists;
in the sacramental Liturgy, through its words and its symbols, where the Holy Spirit puts to us in Communion with the Christ;
in the Prayer in which He intercedes for us;
in the Charisma S and the ministries by which the Église is built;
in the signs of life Apostolic and missionary;
in the Holy Testimony of the S where it expresses its holiness and continues the work of the hello.

The Catholic S and the orthodoxe Églises insist on the institution of the Apôtre S and the fact that the Église as an institution becomes inspired, found thus its spiritual authority. The Protestant Églises stress the fact that each one, receiving the Holy Spirit (1 Co 6:19 “your body is the temple of the Saint Spirit which is in you”), can announce the Message Christ, which is the criterion of this inspiration; the same Spirit gives to the Église the Pasteur S and other ministers of which it is the permanent function.

The Christians of the “Churches of the Alarm clock” attach a certain importance to the fact that the Spirit makes it possible to open that which receives it with a new birth, that about which Jesus spoke in the Gospel according to Jean (3,5): “Jesus answered: In truth, in truth, I say it to you, if a man is not born from water and Spirit, it cannot enter the Kingdom of God”. The charismatic Mouvements attach an particular importance to certain manifestations of the Spirit (Parler about the languages, interpretation of the languages, prophecies, cures).

Symbols of the Holy Spirit

The symbols of the Holy Spirit are:

water: the Holy Spirit acts through the Baptême.
the Oiling: the Holy Spirit acts through oiling at the time of the sacraments of the Baptême, the Confirmation and the Onction of the patients (in the Catholic church, orthodoxe Churches and Anglican).
Fire
the cloud and the Light: these two symbols are inseparable in the manifestations of the Holy Spirit. They appeared at the time of the Transfiguration (“This one is my Son, my Elected official, listen to it”, LLC 9,4-35).
the seal,
the hand,
the finger,
the Dove.

The Spirit like gift of God, fruits of the Holy Spirit

The Holy Spirit is before all the gift of God. “God is Amour” (1Jn 4,8-16) and the Love is the first gift, it contains all the others. This Love, “God spread it in our hearts which was given to us” (Rm 5,5).

This love (the Charity of 1Co 13) is the principle of the new life in Christ, made possible since we received a force, that of the Holy Spirit. (Ac 1,8).

It is by this power of the Spirit that the children of God can bear fruit. One must distinguish the gifts from the spirit and the fruits of the spirit. Saint Thomas d' Aquin makes this distinction in the Summa Theologica.

According to the epistle with Gallates (5, 22-23): “But the fruit of the Spirit is Charité, joy, peace, forbearance, obligingness, kindness, Confiance in the others, softness, self-control: against of such things, there is no law. ”

Gifts of the Holy Spirit

See also: Gifts of the Saint Spirit

Recall of the seven gifts of the Holy Spirit in the Vulgate

Compared to the six gifts quoted by Isaïe (11,2), the Latin translation of the Vulgate duplicates the “fear of the Eternal” ( spiritus timoris Domini ), adding piety ( spiritus pietatis ). They are the “seven gifts of the Holy Spirit”, which “returns the faithful flexible ones to obey with promptitude with the divine aspirations”)

Gifts of the Spirit in the Bible

One finds three lists of gifts of the Holy Spirit:

1 Corinthians 12:8 - 13

“Indeed, to is given by the Spirit a word of wisdom, with the other a word of knowledge, according to the same Spirit; with another, faith, by the same Spirit; with another, the gift of the cures, by this only and even Spirit; with another, power to operate miracles; with another prophecy; with another, the understanding of the spirits; with the another diversity of the languages; with the another gift to interpret them.

But it is only and even Esprit which produces all these gifts, distributing them to each one in particular, as it likes it. Because, as the body is one and has several members, and like all the members of the body, in spite of their number, one body forms, thus is it of Christ. All, indeed, we were baptized in only one spirit to form only one body, either Juifs, or Greeks, or slaves, or free, and we all were watered of only one Spirit. ”

Éphésiens 4:11 - 12

“It is him also which made to the ones apostles, other prophets, other evangelists, other pastors and doctors, for improvement of the saints, for the work of the ministry, the construction of the body of Christ. ”

Roman 12:6 - 8

“and we have different gifts according to the grace which was given to us: either of prophecy, according to the measurement of our faith, or of ministry, to contain us in the ministry; this one received the gift to teach: that he teaches; that one, the gift to exhort: that it exhorts; another distributes: that he discharges some with simplicity; another chairs: that it does it with zeal; another exerts works of mercy: that it is devoted to it with joy. ”

In each one of these references it is clearly known as that these gifts are for the construction of the Église. Thirteen gifts are mentioned in these three lists (the Parole S of Sagesse, words of Connaissance, the Pastorat, the ministry of evangelist, the gift of command, the Apostolat, the Foi, the gift of the Guérison S, the gift of the Miracle S, the Prophétie, the Discernement of the spirits, the diversity of the languages, the interpretation of the languages).

There is no " standard" uniformly accepted enclosing this list. Saint Paul was with the current of the power of the Spirit appearing these manners and taught the Église existence of these gifts, their role and their importance. That must be different from the talent S which are granted to any child of God and which are for all those which believe in Jesus Christ - the gifts of the Holy Spirit for the power and the talents necessary to do the work of Christ in the world.

Gifts of the Spirit in the Church

The gifts of the Spirit or gifts spiritual are still called “ Charisme S ”.

In the Catechism of the Catholic church (n° 1830 to 1845, pp. 387 and 388), the gifts of the Spirit are reformulated in seven gifts (six are mentioned in Isaïe 11,12):

Wisdom,
Intelligence,
the Council,
Force,
Science,
Piety,
Feared of God.

Saint Bonaventure also identified seven gifts.

In addition, the To speak in languages, and the interpretation of the languages, which do not appear as such in the gifts as expressed in catechism, are recognized in the catholic movements of the charismatic Renouveau. The Parler in languages is called Glossolalie .

Theological aspects

In the Christian Theology, the study and the celebration of the Holy Spirit are called the Pneumatologie (of the Greek “pneuma” , spirit).

The Holy Spirit in the Trinity

“in the name of the Father, of the Son, and the Saint Spirit”

The Christian Baptême is made with the name Père, of the Son, and the Saint Spirit, and not with the names , which reveals the character of unicity of God trinitaire. The Signe of cross symbolizes the three People of the Trinité.

the Father and the Son are revealed by the Spirit

Before his Passover, Jesus announces the sending of another Paraclet (Defender), the Holy Spirit. With the oeuvredepuis creation, having formerly spoken by the prophets, It will be now near the disciples and in them, to teach them and lead them towards the very whole truth. The Holy Spirit is thus revealed like another divine person compared to Jesus.

The confession of faith apostolic concerning the Spirit was formulated at the time of the Second ecumenical council of Constantinople in 381.

the Holy Trinity in the doctrines of the faith

The mystery of the Holy Trinity is well formulated by this quotation of Rene Laurentin:

“Of any eternity, the Father, Principle eternal of any unit, give rise to a Son who is his perfect expression. The Father gives him all that it is. The Son, in return, returns all to him that it is in an eternal recognition. The mutual Love of the Father and the Son which makes their unit is a third Nobody, the Holy Spirit. (…) The Holy Spirit is the Love of the Father and the Son. The absolute unit of the three People is completed in the supreme Love: the Holy Spirit, in which achieves the total reciprocity. (…) The divine life of the three People is not only communion and communication, but unit to be and of action. Their distinction is not difference, but relation, correlation, according to an order interns which the Création reflects. ”

The revealing Holy Spirit and relay of the Christ

“The Holy Spirit is not only “the exégète” of Christ (like says it the cardinal the USSR Von Balthasar): the interpreter who reveals it. It is in some manner its revenge on the world where God makes man did not make brilliant career. Its life was humanly a failure. He died ignominieusement, condemned, brocardé, gave up. But it knew it, it had announced it according to the Writings (Is 53; PS 22,1,7-9, 12,19,20-22). He assumed it. Its share was of division the misfortune of the men and to thus give the proof of the “greater love” (Jn 15,13).

It is of these deep roots that the Église emerged. But it is the Holy Spirit which gave birth to it, with the Pentecost. The Verbe Incarné was considered and condemned by the world. The Holy Spirit, sent, already started to judge and condemn the world, of the interior, by the life even as it causes there (Jn 16,7-12). ” Rene Laurentin, the Holy Spirit this Unknown , ED. Beech, 1998.

The Holy Spirit and the Man

“The Spirit is in us the unquestionable sign of the new creation which, very unfinished that it is, already started (cf Ga 6,15). Topicality of Christ crucifié, it is also at the same time topicality of Christ ressuscity. Not reality of our own resurrection, but guaranteed that it will take place. More still, possibility of considering that we died with Christ, and alive for God in him (Rm 6,11); possibility and permission to live, today, with a whole insurance (Rm 8,18 S). ” B. Gillieron, Holy Spirit, Topicality of Christ , Geneva, ED. Labor and Fides, 1978.

The Holy Spirit in the Christian life

In the Christian Prayer

Jesus points out the role of the Holy Spirit for the effectiveness of the Prière:

“If thus you, who are bad, you can give good things to your children, how much more the Père of the sky will give it the Holy Spirit to those which request it! ” (LLC 11,3)

Saint Paul points out the need for the Prière:

“This is why that which speaks in languages must request to be able to interpret. Because if I request in language, my spirit is in prayer, but my Intelligence does not withdraw any fruit from it. What to thus make? I will request with the spirit, but I will also request with the intelligence. I will say an anthem with the spirit, but I will also say it with the intelligence. ” (1Co 14,13-15)

“Pareillement the Spirit assists from our weakness; because we do not know that to ask to request as it is necessary; but the Spirit itself intercedes for us of of the unutterable moanings, and That which probes the hearts knows which is the desire of the Spirit and which its intercession for the saints corresponds to the sights of God. ” (1Ro 8,26)

Catechism precise:

“the Holy Spirit, whose oiling impregnates all our to be, is the interior Master of the Christian Prière and the craftsman of the alive tradition of the prayer.

In the Sacrament S

the Baptism

The Holy Spirit is present in the Baptême. As of the Pentecost, Pierre declares with crowd:

“you Convert, and that each one of you is made baptize in the name of Jesus-Christ to obtain the forgiveness of its sins. You will receive the gift of the Holy Spirit then. ” (Ac 2,38)

By the Holy Spirit, the Baptism is a bath which purifies, sanctifies and justifies (1 Co 6,11; 12,13).

Since the Whit Sunday, “the apostles, to achieve the will of Christ, communicated to the neophytes, by the laying on of hands, the gift of the Spirit which carries to its completion the grace of the Baptism. This is why in the Epistle with the Hebrews takes seat, among the elements of the first Christian instruction, the doctrines on the Baptisms and also on the laying on of hands.

the Confirmation

The laying on of hands is justifiably recognized by the catholic tradition as the origin of the sacrament of Confirmation which perpetuates, to some extent, in the Church, the grace of Pentecost”.

Very early, for better meaning the gift of the Holy Spirit, was added to the Laying on of hands a scented oil oiling (Chrême).

This Onction illustrates the name of “Christian” who means “oint” and which draws its origin from that of the Christ Itself, Him that God has oint the Holy Spirit (ac 10,38). This rite of Onction exists until our days, as well in the East as in Occident.

In the East, one calls this sacrament chrismation , Onction of chrism, or myron , which means Chrême. In Occident the name of Confirmation suggests at the same time the ratification of the Baptême, which supplements Christian initiation, and the strengthening of the baptismal grace, all fruits of the Holy Spirit.

Among catholics, the Confirmation is necessary to the achievement of the baptismal grace: by the Sacrament of Confirmation, the bond of baptized with the Église is made more perfect, they are enriched by a special force of the Holy Spirit and are obliged thus more strictly to spread and defend the Foi by the word and the action in pilot truths of the Christ.

the Eucharistie

During the Cène, Jesus institutes the Eucharistie. According to the catholic tradition, He announces several times the arrival of the Paraclet (Jn 14,15-17; 16,7). Christ is present in the eucharistie by the power of her Word and the Holy Spirit. It is present multiple manners “Where two or three are assembled on my behalf” (MT 18,20), in the poor, the patients, the prisoners (MT 25,31-46), in the sacraments.

The Christ is present at the most point under the eucharistic Espèces. It is by the conversion of the bread and the wine to the Body and the Blood of Christ that Christ becomes present in this Sacrement. The Pères of the Church firmly affirmed the Foi of the Église in the effectiveness of the Word of the Christ and the action of the Holy Spirit to operate this conversion.

The call of the Holy Spirit is done by two épiclèses:

the first épiclèse calls the Spirit on the bread and the wine. The conversion of the bread and the wine to the Body and Blood is carried out by a priest at the time of the eucharistic Prière. For example, the fourth eucharistic Prière is the following one:

“That this same Spirit, request we from you, Seigneur, sanctifies these offerings: that they become thus the body and the blood of tone Fils in the celebration of this great mystery. ” (EP IV.)

the second épiclèse calls the Holy Spirit on the people:

“Humbly, we ask you that by having share with the body and the blood of Christ, we be gathered by the Holy Spirit in only one body. ”

The Holy Spirit in art

In painting

The Holy Spirit is often represented like a Colombe, owing to the fact that the Holy Spirit is descended on Jesus in the form from a Colombe when He was baptized in the the Jordan.

In much of paintings of the Annunciation, the Holy Spirit is represented in the shape of a dove, which represents the advertisement of the design of Jesus, that the Ange Gabriel blew in the ear of the Virgin Mary.

The Colombe is also to put in connection with that which brought a branch of olive-tree to Noah after the Déluge, and the rabbinical traditions according to which the Colombe S above water mean the presence of God.

The Acts of the Apostles describe the Holy Spirit going down on the Apostles with the Pentecost in the shape from a breath and of a tongue of fire which is posed on the heads of the Apôtre S. According to this account, the Holy Spirit is sometimes symbolized by a tongue of fire.

In music

The anthem Veni, Creator Spiritus is sung with the Pentecost. It comprises seven stanzas which symbolize the seven traditional gifts of the Holy Spirit (wisdom, understanding, council, knowledge, moral strength, piety and fear of the Lord).

It is allotted to Rabanus Maurus (776 - 856). This anthem is sung with the Vêpres, with the Pentecost, with the dedication of a church, with the Confirmation, and the sacerdotal Ordination, and with each time the Holy Spirit is solemnly called upon. A partial indulgence is granted to faithful which recites it. A plenary indulgence is granted if he is recited on January 1st or with the festival of the Pentecost.

French and Latin text on the official site of the Conference of the bishops of France.

The Holy Spirit and other religions or spiritualities

The Paraclet or possible Islamic approach

Here the verses on which the analysis is based:

And me, I will request the Father, and it will give you another consolator, so that it remains eternally with you,

The Spirit of truth, that the world cannot receive, because he does not see it and does not know it; but you, you know it, because it remains with you and it will be in you…

But the consolator, the Holy Ghost, that the Father will send on my behalf, will teach you all things and all will recall you that I said to you (Jean 14: 15-17, 26). However I tell you the truth: it is advantageous for you that I from go away, because if I from do not go away, the consolator will not come towards you; but, if I from go away, I will send it to you…

I have still many things to say to you, but you cannot carry them now.

When the consolator comes, the Spirit of truth, it will lead you in all the truth; because he will not speak about itself, but he will say all that he will have heard, and he will announce the things to you to come.

He will glorifiera me, because he will take what is with me, and will announce it to you

(Jean 16: 7, 12-14).

Several elements can converge towards another assumption completely possible and different from the tradition roman catholic, concerning the " personnalité" paraclet.

Indeed, Jesus announces the next arrival of a paraclet, but which has characteristics very " atypiques" and precise.

The atypical term is fundamental here, because according to the Gospels (a rapid summarized), another paraclet will have to come (that seems a requirement) after the departure from Christ, and will speak to the Men (the world), to convince them with regard to the sin. Moreover, this Holy Spirit will then owe glorifier and to take again the words of Jesus, and especially, will not speak about its own boss. This paraclet will remain there eternally.

The Holy Spirit for the Moslems is identified with an angel bringing the divine word (Gabriel). He does not address himself to the Men (in general), and he was present at the time of the passage of Jesus.

In a Moslem reading of this text, one observes that Mohammed attests divine message which was charged to transmit Jesus, addresses to the Men, in order to convince them on the punishment which the sinners incur. It transmits the message through the holy book of the Moslems (Coran) which remains eternally with and in all the Men.

The " Paraclet " in its Christian explanation does not correspond accurately to the characteristics and the functions announced by the Gospels (and the Old Testament). Certain Moslems consider that Muhammed (Mahomet) incarnates more perfectly descriptions of the evangelists.

The Holy Spirit and Buddhism

The concept of the Holy Spirit is close to that of spirit of awakening in the Bouddhisme. Indeed, just like the Holy Spirit inspires the men, the spirit of awakening is luminous clearness. The realization of the spirit of awakening goes hand in hand with the realization of the absence of ego. Then, it is not ourself which speak, but the spirit of awakening. Just like the Holy Spirit, the spirit of awakening shows us the " vérité" , i.e. the way of the hello. But contrary to Christianity, the awakening is not a person and is not endowed with a clean will.

At the Pilot of Jéhovah

For the Pilot of Jéhovah, the Holy Spirit indicates the acting force or forces active of God. They support that the personification of the Holy Spirit in some passages of the Bible does not mean that it is about a person (they reject the doctrines of the Trinité). They point out that also occurs in connection with terms such as wisdom (Proverbs 1:20 - 33; 8:1 - 36; Matthieu 11:19; Luc 7:35), the Sinned (Roman 5:14, 17,21; 6:12; 7:8 - 11) and death, water and blood, in an allegorical way. Moreover, they declare that the Holy Spirit is not identified like would be a person, because in a great number of cases, the expression the Holy Spirit is deprived of article in the Greek original (for example in Acts 6:3, 5; 7:55; 8:15, 17,19; 9:17). The fact that the Holy Spirit is mentioned in an impersonal way to many recoveries according to them is employed to affirm that it cannot be a question of a person.

They consider that words “in the sky: the Father, the Verb and the Spirit; and these three are one” which one finds in certain old versions into 1 Jean 5:7 constitute an addition apocryphal book with the original text, and this passage does not appear in their version of the Bible, the Traduction of the New World of the Holy Scriptures . The Témoins of Jéhovah estimate that the fact of being baptized in the name of the Holy Spirit according to Matthieu 28:19 means to recognize that this spirit comes from God and that he plays his part according to the divine will. On this point, they adhere to the teaching of A. Robertson according to which the “use of the term “name” ( onoma ) Matthieu 28:19, running in the Seventy and the papyruses, indicates the force or the authority”.

According to the religious movement, the Holy Spirit of God had or has various roles:

It was used in creation and is with the animated origin of life and of procreative faculties;

At biblical times, it was employed by Jéhovah in favor of the human ones which make its will: it lit and makes include/understand biblical prophecies, made inspire the Holy Scriptures, gave courage to achieve the divine will, equipped the human ones with certain qualities, made it possible to prophesy and make miracles;

It judges and carries out the judgments of God;

He is a “assistant” for the Christian congregation, giving good biblical comprehension, granting “gifts of the miraculous spirit” allowing the I {{er}} century of speaking in foreign languages, prophesying, to cure and achieve other works. It also produces fruits or qualities at those which let the Holy Spirit guide their life.

It generates the celestial hope for the faithful ones which receives testimony from it, attesting that God them has `generated' to be his spiritual sons (2 Corinthians 1:21,22; 5:1,5; Éphésiens 1:13,14; Jean 3:5 - 8; Roman 8:14 - 17,23; Hebrew 6:4, 5).

The Témoins of Jéhovah consider the Holy Spirit as “the free gift” of God whom it readily grants to which seeks it and asks it sincerely. However, one should not “sadden” according to Éphésiens 4:30 this spirit by pushing back it, for example while rejecting and by not applying the Bible such as the religious movement includes/understands it. Deliberated opposition and the rebellion (in particular the Apostasy) equivalent with a Blasphemy against the spirit, which constitutes a “unforgivable sin” (Hebrew 10:26 - 31).

In the Church of Jesus-Christ of the Saints of the Last Days

For the Holy of the last days, the Holy Spirit is the third member of the Divinity (1 Jean 5:7; Doctrines and Alliances 20:28). It is a character of spirit, it does not have a body of flesh and a bone (D&A 130:22). The Holy Spirit is often called also Esprit or Spirit of God. The Holy Spirit achieves several roles of major importance in the plan of hello.

(1) He testifies to the Father and the Son (1 Co 12:3; 3 Néphi 28:11; Ether 12:41).

(2) It reveals the truth of all things (Jean 14:26; 16:13; Moroni 10:5; D&A 39:6).

(3) It sanctifies those which repented and are made baptize (Jean 3:5; 3 Néphi 27:20; Brace 6:64 - 68).

(4) It is the Holy Spirit of promise (D&A 76:50 - 53; 132:7, 18-19, 26).

the gift of the Holy Spirit :

Any member of the Church, baptized and worthy, has the right to have the constant influence of the Holy Spirit. After its baptism, it receives the gift of the Holy Spirit by the laying on of hands of somebody who with the suitable authority (Acts 8:12 - 25). The fact of receiving the gift of the Holy Spirit is often described as baptism of fire (Matthieu 3:11). It is ordered with the men repentance, to be baptized and to receive the gift of the Holy Spirit (ac 2:38). The Holy Spirit is given by the laying on of hands (ac 19:2 - 6).

gifts of the Spirit:

Particular spiritual blessings granted by God to worthy people for their profit and so that they use about it for many others. The saints of the last days believe in the gift of the languages, prophecy, revelation, vision, cure, interpretation of the languages, etc

the blasphemy against the Holy Spirit : Jesus taught that all the sins could be forgiven except the blasphemy against the Holy Spirit (MT 12:31 - 32; Mc 3:28 - 29; Lu 12:10; He 6:4 - 8; D&A 76:34 - 35).

In the Rastafarisme

As movement which developed out of the Christianisme, the movement rastafari has its own single interpretation of the Holy Trinity and of the Holy Spirit. Although there are several light variations, they generally declare that it is Haile Selassie I {{er}} which incarnates God the Father and God the Son, while the Holy Spirit must be found in believers rastafariens and in each human being. Rastas also state that the true Church is the human body, and that it is this Église (or " structure") who contains the Holy Spirit.

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