CHARIS SLC | Baptism in the Holy Spirit | Cardinal Raniero Cantalamessa

CHARIS SLC | Baptism in the Holy Spirit | Cardinal Raniero Cantalamessa

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[Music] the beginning of the second vatican council pope john xxiii led the church in praying for a fresh outpouring of the holy spirit renew your wonders in this our day as buy a new pentecost a few years later seemingly as a result of john the 23rd prayer for renewal a significant event took place that would forever change the lives of millions of catholics and the church itself on a week in retreat these catholic students prayed that
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in some way they too might discover a renewed sense of pentecost in their lives those who prayed for the experience that came to be known as baptism in the spirit had experiences similar to all the others a new depth of prayer love for the scriptures a devotion to the eucharist a heart for evangelization a call to conversion and a life of holiness on pentecost sunday in 1975 cardinal sunans and 10 000 individuals who had this charismatic experience
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met with pope paul vi we are pleased to see signs of this vineyard long life for the charismatics it is my firm hope that the holy spirit will find more and more fruitful welcome in the hearts of believers so that the culture of pentecost so necessary in our time 50 years ago and gave rise to an institution
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no no a question an organization no no to a current of grace [Applause] [Music] [Applause] [Music] ah [Music] is [Music] lord we want to worship you you are god you are mighty god
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god beyond every rich beyond every imagination lord we hear the worship we hear that song to lift your name you step down open my eyes let me see [Music] beauty that makes this
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[Music] is i am [Music]
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also highly insulted [Music] here i am [Music]
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brought all together [Music] [Music] i know [Music] to see my sins
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[Music] let [Music] darkness strikes [Music] is [Music]
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is [Music] is [Music] [Music] foreign [Music]
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is [Music] [Music] pray [Music] is [Music] i'm [Music] um
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[Music] is [Music] i [Music]
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[Applause] [Music] foreign [Music] me [Music] hey [Music]
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[Music] [Music] [Music] me [Music] oh [Applause] [Music]
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oh [Music] [Music] oh yeah
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[Music] oh yeah [Music] oh yeah [Music] [Applause] [Music]
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oh [Music] [Music] is [Music] oh [Music] oh yeah [Music]
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oh [Music] oh yes [Music] dear brothers and sisters of the catholic charismatic renewal
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this is fate radio catalan the ecclesiastical assistant no carrie speaking to you to invite you to the carries servant leadership course online you know that people in business spend a lot of money to attend the stage to improve their skill so you have the possibility of attending a stage free at your home for the most important
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business in the world the kingdom of god so i wish you a good and enriching virtual course to become better servants and better leaders of the lord jesus and of the charismatic renewal the brothers and sisters listening the theme of this talk is baptism in the holy spirit in the catholic charismatic renewal precisely because it is catholic
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the subject of the baptism in the spirit cannot be addressed without first talking about baptism with water that is about the sacrament of baptism let me immediately explain why we catholics have received the expression baptism in the spirit of or with the spirit from our pentecostals brethren who were the first to use it in in its current
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meaning there is a point however which has never been sufficiently taken into consideration at the outset of the pentecostal moment just as in the holiness movement before it the phrase baptism in the spirit stood for the second blessing that is an experience of conversion subsequent to the baptism with water
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which was presupposed one of the four forerunners of pentecostalism described the baptism in the spirit as follows the baptism with the holy spirit is an operation of the holy spirit distinct from and subsequent from his regenerating work that is baptism as it is an important impartation of power for service
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it is for every believer in every age of the church's history yet subsequently as the different pentecostal strains flourished in more in multiple ways the bathroom in the spirit gradually turned out to be seen as the only true baptism baptism with water is of secondary importance and sometimes even absent
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in pentecostal communities even though there is no common teaching or practice among them on this point during my 10 years membership of the catholic delegation for the dialogue with pentecostal churches i met pentecostal brothers who very candidly admitted they had never received baptism with water or had received it only later in their christian life
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it is true that this last case is a tested in scripture in the conversion of centurion cornelius however the fact that cornelius had received the spirit and was speaking in tongues didn't convince peter that baptism in water was no more needed he said in fact i quote can anyone with hold the water from for baptizing these people who have received the holy spirit
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even as we have he ordered them to be baptized in the name of jesus christ this is act of the apostles chapter 10 verses 47 46 only after this baptism in water where cordelius and this house considered full members of the community hence when in the creed we proclaim i confess one baptism for the
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forgiveness of sins this phrase does not have the same meaning for pentecostals as for other christians our privileged dialogue with pentecostal brothers and sisters fortunately is based on something more important than our interpretation of baptism in the spirit center casting taught that the communion in the inner reality of the holy spirit
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which he calls suchita santorum is more important than the community in the outer sacramento science which he calls communio sacramento the two things should never be separated and one of the main tasks of the ecumenical dialogue is precisely to reduce the gap between the two dimensions of the church the visible one and the invisible one
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as long however as there is gap between the two dimensions we have to respect the hierarchy described by saint augustine and should not assign greater importance to the outer communion of science than to the inner one of the reality with pentecostal brothers and sisters not only do we share the holy spirit in general as we do with all christians of course
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but also a certain way of experiencing its action we have in common with them the personal experience of pentecost and the exercise of terrorism at this point i believe it is clear why we catholics cannot speak about the baptism with the spirit without first speaking about the baptism with water that is the sacrament which the former
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takes up and is based on for us catholics as for other traditional christian churches baptism in the spirit does not create in us the status of children of god member of the body of christ and temple of the holy spirit but it actualized it so remember does not create in us the status of child children of god but actualize it
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in other words it makes us children of god in fact not only so to speak by right that is it makes us aware of being being children of god and capable of living as children of god hence the need to explore the meaning of the sacrament of baptism on which all this is best let us go back to the article of the creed i confess one baptism for the
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forgiveness of sins the phrase one baptism is drawn from ephesians 4 5 there is one lord one faith one baptism on the other hand the the statement for the remission of sins is inspired by a word spoken by peter in his pentecostal speech to the crowd asking what shall we do brethren peter answered you must repent
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and every one of you must be baptized in the name of jesus christ for the remission of sins since the beginning of the church baptism has been seen as the very act that turns a person into a member of the people of god just as circumcision made a jew member of the people of israel the church's practice according to matthew directly derives
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from a command of the risen lord who before ascending into heaven says to his apostles go therefore make disciples of all nations baptize them in the name of the father and of the son and of the holy spirit the richest doctrine on the meaning of baptism in the new testament is found in saint paul and the in the writings attributed to him like the letter to the hebrews
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but this makes a person dead to sin new creation a new man member of the body of christ and leave it by the holy spirit the ritual is also presented in the new testament as washing and washing in cleansing water as an enlightenment for john it is a new birth in the new testament in addition to the vatican with water
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another ritual the laying of hands is also mentioned which is aimed at visibly and charismatically communicating the holy spirit the most explicit text in this sense is acts 8 14 17. when the apostles in jerusalem heard that samaria had accepted the word of god they sent peter and john to them
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and they went down there and prayed for them to receive the holy spirit for as yet he had not come down on any of them they had only been baptized in the name of the lord jesus then they laid hands on them and they received the holy spirit we can add to this what simple writes in the second letter to the corinthians like what it is god
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who gives us with you a sure place in christ and has both anointed us and marked us with his seal giving us us pledge the spirit in our hearts the second corinthians 1 21-22 as early as the second century in the context of christian initiation there is an anointment ritual which then
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with generally follow follows baptism but sometimes presents it as in the churches of syria from this anointment uh ritual the very known name of christians christianoi is derived from creo which in greek means anoint to anoint just as the name of christ means the anointed one in hebrew
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the messiah the theme of the holy spirit as a royal seal used by christ to mark his ship at the time of baptism comes up time and again in the resources until it evolves into the doctrine of the indelible character imparted by christening or confirmation through the edges of the fathers and even later we know to notice some uncertainty
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and fluctuation regarding the meaning to be associated with these rituals the laying on on hands and the anointment as against that of baptism itself someone puts forward the argument that through the baptism with water one receives the forgiveness of sins while with anointment the very and true gift of the holy spirit but this
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theory never became a common doctrine in in in the church how could the sacrament of baptism make us children of god without the work of the holy spirit later on that anointment was conceived as a separate sacrament the present christening or confirmation and it took on different form and contents through the edges in the end
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in different churches we not we did not go into this complex historical development which has not been fully clarified yet let us the brothers and sisters now go back again to the article of the creed i confess one baptism for the forgiveness of sins in early christian times there there was a special kind of teaching
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which was called mystagogical catechesis this kind of cat teaching consisted in surveying the various rights accompanying the sacrament clarifying the their symbolic and mysteric meaning as well as the fulfillment of the figures of the old testament in them the mysterious teaching attributed to send syria of jerusalem in the 4th century and to nicolas cabasilas in 13th century
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are still well known and among the latin fathers all the treaties on mystery or on the sacraments of saint ambrose in line with the the style of these early teachings let us now survey the ritual and rise of baptism in order to better embrace their deeper meaning just like any sacrament baptism is made up
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of two elements gesture and words sight and hearing are both called upon it looks like a dramatization a play the difference lies in the fact that in a play the event is represented wherever in the sacrament it is renewed a sacrament as theologians say causes what it means significantly
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thousand it causes what it means leaving aside preparatory lines let us immediately move on to the moment of baptism itself the celebrant asks parents to draw closer to the baptismal found takes the child in his arms calling him or her by name plunges them into the water three times saying the simple solemn words provided by
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jesus himself in the gospel i baptize you in the name of the father and of the son and of the holy spirit the magisterium of the catholic church has recently had to take action against the innovation of those who make use of a collective subject saying we baptize you rather than i baptize you
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where we stands for the community and especially for the parents against this practice it is pointed out that it is not the church or the community that baptized but christ who at that time is represented by his minister so the minister of the community is just an instrument it's not the principal actor the grace converted by sacrament is exclusively the work of god and of christ the minister is only
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an instrument peter baptized saint augustine used to say it is christ who baptized john baptizes it is christ who baptizes judas baptizes it is christ who baptizes the validity and the effectiveness of the sacrament is not prevented therefore even though the minister might be unworthy in baptism there are i said two
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important things seeing and hearing we see a gesture being performed and we heard some words being pronounced in these lies the key to understand the deep meaning of baptism listen and carefully first of all the gesture the person is immersed completely or just with the head in the water three times and re-emerges
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three times this symbolizes jesus christ who for three days was buried underground and rose up on the third day saint paul explains what is precisely in these terms in romans 6 3 4 says or are you unaware that we who were baptized into christ jesus were baptized into his death
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we were indeed buried with him through baptism into death so that just as christ was raised from the dead by the glory of the father we too might live in newness of life on the other hand the words that we listen to in the name of the father and of the son and of the holy spirit evoke or better make the trinity present
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so in parties we confess the two greatest mysteries of our faith with the gesture we evoke the incarnation death and the resurrection of christ and with the words the unity and the trinity of god this is you see the death of the sacrament of baptism the mystagogical death everything in baptism happens in symbol
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in image that is true signs but what is achieved through them is not a symbol or an image but a reality the person has not actually descended into death but jesus has granted equally him or her the fruit of his death and resurrection this is important everything happens in image but the effect is not an image it's a reality
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so far we have tried to reflect on the deep meaning of baptism and yet what sense does this make to recall what happened in baptism especially for the majority of christians who were baptized in childhood is it simply to remember what happened in the past one day no it is about enacting in ourselves what we received in baptism
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and of confirming with a free and personal decision or we promised on that occasion with words hatred by other people in order to understand how a sacrament received received many years ago can suddenly become active and release a new energy we have to take into account a point of our sacramental theology catholic
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theology has developed the notion of a valid and lawful sacrament which at the same time is bound or inactive a sacrament is defined as bound if it cannot produce fruit for lack of certain conditions preventing its effectiveness the extreme example of this is the sacrament of marriage or the sacred orders received
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in condition of mortal sin in such conditions those sacraments cannot convert any grace to people whatsoever the obstacle of sin has been removed with a good confession we say that the sacrament lives again in latin revisit thanks to the full faithfulness of god without needing to repeat the sacramental ritual marriage or sacred orders received
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instead of a sin are i said in extreme case but there may be other cases in which a sacrament without being completely bound is not totally loosened that is free to produce its own effect in the case of baptism what makes the fruit of baptism remain bound sacraments are not magic rituals acting mechanically
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irrespective of human awareness or cooperation their effectiveness is the fruit of the synergy or a collaboration between god's omnipotence in concrete the grace of christ and human freedom all that in sacraments depend on divine grace is called an accomplished work in latin it is called opus operatum something
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which is there objectively done something that has already been enacted an objective and unfailing effect of the sacrament whenever it is lawfully administered all that on the other hand depends uh on the freedom and disposition of the subject is called a work to be accomplished opus operantis something something which
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must be produced by the person who receives the baptism the accomplished work of baptism that is god's part is manifold and extremely rich forgiveness of sins the gift of the theological virtues of faith hope and charity all of this in an embryonic level divine childhood the gift of the holy indwelling of the holy spirit
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baptism is truly a very rich gift wrapped parcel we received at the time of our birth in god a birth a birth gift human contribution consists essentially in having faith whoever believes and his baptize will be saved so faith is our contribution this explains why in the early days of the church the baptismal event was so rich in grace
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baptism was administered to adults who converted from paganism and who were able to make an act of faith and the free and mature existential choice proclaiming jesus as their personal lord and savior god's work and human work met simultaneously there was a perfect synchronism between grace and freedom it was just as when two poles the positive
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and the negative touch each other and thereby light is unkindled in the baptism received by children but also in that received by adults if it was not accompanied by intimate conviction and participation such synchronism fails this is not about condemning the practice of baptizing children which the church has always
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approved but about being aware of what this entails in the new historical situation we live in let me spend some words about this point the bat is not infant baptism because as you know many uh are not uh do not agree about baptizing the jesus now we must be careful because baptism is first of all a grace of god
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before being in a decision of man before being faced and out of faith is an act of grace let me bring an example when parents to parents decide to have a child do they ask permission to the future future child uh to be beautiful no because they believe that this is a gift so the gift is received this is why the church approves the the baptismal infants
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because it is first of all a gift of god a grace of god which of course demands faith which can be provided must be provided as much as the man grows in face in the past centuries when the whole environment surrounding the child was christian faith was able to gradually flourish the free and personal act of faith was supplied by the church supreme ecclesia in latin and expressed
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by intermediate bodies by parents or godparents now it is no longer the case the environment the child grows up in is not such as to help him or her to let face flourish within them this is often not the case of the family or even more of the school or even more so of society and culture so family
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school culture do not help the the children to grow in faith nowadays this is why i qualified baptism as a bound sacrament it's like a very rich gift wrapped parcel and yet it remains sealed like certain christmas present forgotten somewhere even before being being opened whoever is in doubt with it is entitled
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to perform all acts of christian life and to draw some spiritual fruit from them of course but does not possess the fullness of the reality of the sacrament in center-casting's terminology they possess the sacrament but not its inner reality and now we come to the baptism in the spirit to help present-day christians
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open their gifts rapture parcel it is necessary to recreate the conditions that in early church turn the bodies into a life changing event the response to this need has come from from god rather than from human action and it is precisely baptism in the holy spirit this consists in a in a ritual made up of very simple gesture accompanied by attitudes of
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repentance and openness to the grace of god it is the renewal of the whole christian life not only of baptism but also of confirmation of the grace of marriage for marion people for their religious profession for consecrated people of their ordination for priests the person consent prepares for it not only by means of a good confession
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but also through special teachings like these ones in which we the believer is restored to a living and joyful rapport with the main truths and realities of faith the love of god sin salvation transformation in christ charisms the fruit of the spirit all of this in an atmosphere marked by profound fraternal communion
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the most common effect of this grace is that the the holy spirit turns from an object of intellectual faith into a living presence the great theologian carl ranner has written and it has written this precisely after he knew the charismatic renewal listen we cannot doubt that in this life we can experience
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grace in such a way that it gives us a sense of freedom and opens up heritage that are entirely new making a profound impression on us transforming us and molding in us even over a long period of time a more inward christian attitude there is listen there is nothing that prevents us calling that kind of experience
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a baptism in the spirit end of the body through the baptism in the spirit one experiences the action of the holy spirit its anointment in prayer is power in the apostolic ministry its consolation in times of trial is enlightenment in personal choices and discernments even prior to the its ma
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its manifestation in characterisms it is perceived as the gift which transforms interiorly grants the gift of enjoying the praise of god makes it possible to discover a new joy opens one's mind to the understanding of scriptures and the pavel teaches to proclaim jesus as lord at times it grants the courage to take up new and difficult tasks in the
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service of god and one's neighbor one of the people who took part in the 1967 retreat which gave rise to the charismatic catholic charismatic renewal describes the effects of baptism in the spirit on himself and on his groups as follows i like that much this text listen our face has come alive our believing has become a kind of
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knowing suddenly the world of the supernatural has become more real than the natural one in brief jesus christ is a real person to us a real person who is our lord and who is active in our lives we read the new testament that though it were literally true now every word every line
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prayer and sacraments have become truly our daily bread instead of practices which we recognize as good works for us a love of scripture a love of the church i never thought possible a transformation of our relationships with others a need and the power of witness beyond all expectation above all we
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the ritual experience of baptism in the spirit was not an emotional nothing emotional but life has become suffused with calm confidence joy and peace we sang the veni creator spirits before each conference and we meant it we were not disappointed we have also been showered with charisms
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this also puts us in a in an ecumenical atmosphere at its best end of the quarter personally this is how i experienced my baptism in the spirit that i received in the community of the people of hope in new jersey united states the 29 july 1977
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that is as a renewal of my whole christian life of baptism confirmation my religious profession and my priestly ordination as a way of allowing the holy spirit to revitalize the whole of my spiritual organism as a way of welcoming jesus lord in a new fashion giving him the reigns of my life and at this point allow me to share a
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small detail of my preparation to the body in the spirit during the week which prepares to the butt in the spirit when yeah afternoon i was walking in the park and the lord spoke to me through an image you know this way of the lord speaking to creatures in theory no vision no nothing but in a way that you never forgot so the image was this
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and maybe i have told you this to use other times i saw myself as a man upon a chariot holding the reins of the horses and i understood that this was the image of me as a man wanting to be in control of his life to decide where to go at a certain point it was as if jesus stood besides me and with infinite delicacy
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said to me do you want to give me the reigns of your life i understood that this was serious but in the flesh the grace of god illuminate illuminated me and i saw that i could not be in control of my life so i said yes lord take the reigns of my life or many times later i try to go to get back the reins but this is why there is repentance and conversion in the church
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but it is very important to give the reigns of one's life to jesus to receive the holy spirit how can we explain the extraordinary effectiveness of such a simple gesture in unleashing the hidden energy of the baptism and experiencing a new pentecost in other words what is the theological explanation we can give of the baptism in the spirit one explanation given by the theologian
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francis sullivan who used to teach theology here at gregorian university is based on saint thomas aquinas saintomas aquana speaks of a new mission or gift of the holy spirit whenever in your spiritual life or in your ministry you are faced with a new task to fulfill which requires a new level of grace this acceleration on the path of grace
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is usually connected with receiving a sacrament but not always not exclusively saint ambrose expressed this same belief in a more poetic than conceptual way this is what he said in a sermon to his people listen the sober drunkness or the sober intoxication of the cup of salvation is a good thing
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for the capital salvation is eucharist of course another kind of sober intoxication is the one due to the over abundance of scriptures yet there is a third kind of spiritual drunkness or intoxication produced by the penetrating reign of the holy spirit this is why according to acts of the apostles those who spoke
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different languages looked like drunkards to their listeners what he wants to say is that besides the eucharist the cup of salvation and besides the scriptures that that is besides the sacramental science there is another means to achieve the sober intoxication of the spirit a pentecostal way which is free unpredictable
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unrelated to fixed signs only dependent on god's own sovereign and free initiative pentecost was the first baptist in the spirit announcing the upcoming of pentacles jesus said john baptized with water but in a few days you will be baptized with the holy spirit this of course acts 1 5.
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jesus himself was in true introduced by saint john baptist as the one who will baptize with the holy spirit in all his work not only through the sacrament of baptism jesus baptized in the holy spirit his whole messianic mission consists in pouring the spirit upon the earth jesus said i have come to set the earth on fire and how i wish it were
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already blazing is luke 12 49 the precursor precursor words he will baptize with the holy spirit and fire clearly shows what the fire jesus was referring to was that is the one which manifested himself in tongues of fire the day of pentecost this is the fight jesus came to bring to the world
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the baptism in the spirit is one of the ways in which the reason jesus carries on this fundamental work of baptizing humankind with the holy spirit it is to be explained as a renewal of the event of pentecost no less than of the sacrament of baptism and of christian initiation in general i repeat because this is important path peace in the holy spirit is to be explained
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as a renewal of the event of pentecost and also of the sacrament of baptism the most important fruit of the dialogue between traditional christian churches and pentecostal churches will be precise to acknowledge that neither can pentecost do without the sacraments in particular sacramento baptism nor can the sacraments do without pentecost so let us try to pass from doctrine to practice
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practice shortly what is required of every christian to be able to experience pentecost in this way first insistently asking the father for the holy spirit in the name of jesus the apostles received the holy spirit while they were unanimous and persevering in prayer what is needed is an expectant faith faith which is convinced to obtain what
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he it asks who does the holy spirit come upon wander the same bone adventure and he answered it he comes where he is loved where he is invited and where he is expected [Music] we have to be prepared for something to change in our lives we cannot invite the holy spirit to come to fill us
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provide that he leaves everything unchanged anyway whatever the spirit touches the spirit changes he used to say father of the church civil of jerusalem it is a condition we cannot repeat to the the paraclete come visit fellas while letting a secret voice of the ad but please no strange moves no excesses in the pentagon sequence we ask the
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spirit bend that which is inflexible fire that which is chilled correct what is what goes astray how can we possibly repeat these words if no sooner as the holy spirit starts to really do what we ask him then we cry no not this way not this way the apostles were not afraid of being mistakenly
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seen as drunkards no wonder that in certain cases on collapsing the walls of jericho make a little noise or lift smoke or powder i mean if the sudden coming of the spirit causes laughter cry or other strange reactions of some kind in our bodies it is certainly not the
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spirit which directly brings about such manifestations it is the flesh that is not ready for colliding with the spirit and reacts as cold water would when touching a hot iron but it is not something we should be afraid or ashamed of either we have to join with others who have experienced the new pentecost and who can help us to prepare them
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for and to overcome all fair at times a new breaking of the holy spirit into the soul is accomplished spontaneously and in private not having done anything to that effect except perhaps for endlessly yearning for it a man gave this testimony i read once in new covenant i was on the plane and i was reading a book on the holy spirit
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at a certain point it was as if the holy spirit came out of the pages of the book and entered my body tears started to flow from my eyes like springs i started to pray i was overwhelmed by the strength by a strength that was way beyond mine this is an exception though just as the sacrament of baptism
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baptism in the spirit usually occurs in a community context with signs that speak to our soul through our body god always respects our being made of flesh and spirit the experience of millions of people proves the importance of joining other brothers and sisters who have experienced already the badminton with the holy spirit and can accompany
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us to pray and to be open to the coming of the spirit it is very important in such circumstances for the person to publicly renew their baptismal promises and to express out loud their intention to choose jesus as lord and savior of their lives not together and along with others with formulas known by heart
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as in in the case of public services liturgical services but one at a time as individuals making their decision before god and their presence our pentecostal evangelical brothers call all this coming coming [Music] upwards to the old core to respond to an altar call one cannot count the number of people
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who over a century have felt in their soul the touch of the spirit while with other people they were invoking his coming with the words of the song you know spirit of the living god fall afresh on me melt me mold me fill me use me spirit of the living god
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fall afresh on me anytime i preach retreats i end up without mentioning sometimes but in the spirit i end with a button in the spirit precisely using this song leading people to sing in an atmosphere of faith and communion spirit of the living god fall afresh on us melt us mold us feel us use us
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spirit of the living god fall afresh on us and then we repeat that similarly for the spirit of the living god for oppression me and many people say that they experience something they don't call usually if they are they are not acquainted with the charismatic really they don't speak about the body in the spirit but what they received is and this is a way to spread baptism in the holy spirit to people who are
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a little afraid of it insisting focusing on the holy spirit and the promise of jesus rather on what they perceive as something connected with charismatic renewal i end with this song that we have received from our pentecostal brothers and sisters because the song comes from them and which is often used on giving and receiving bodies in the spirit we find full and complete communion
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on a practical and existential level with these brothers and sisters the pentecostals with whom as we have said at the beginning we cannot entirely share the role assigned assigned to but in the spirit in the context of christian life thank you for listening for your patience and have a good a good
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stage on the holy spirit [Music] you

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