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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
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ah
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is
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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
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beauty that makes this
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is
i am
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also highly insulted
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here i am
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brought
all together
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i know
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to see my sins
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let
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darkness strikes
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is
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is
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is
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foreign
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is
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pray
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is
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i'm
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um
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is
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i
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foreign
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me
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hey
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me
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oh
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oh
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oh yeah
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oh yeah
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oh yeah
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oh
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is
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oh
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oh yeah
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oh
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oh yes
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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
17:52
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
26:29
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
37:34
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
38:07
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
38:39
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
39:11
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
39:43
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
40:16
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
40:49
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
41:20
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
42:23
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
42:59
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
43:31
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
44:03
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
44:34
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
45:06
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
45:42
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
46:16
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
46:49
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
47:28
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
48:04
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
48:36
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
49:08
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
49:41
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
50:13
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
50:49
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
51:22
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
51:54
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
52:26
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
52:57
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
53:29
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
54:01
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
54:35
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
55:09
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
55:40
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
56:12
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
56:49
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
57:21
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
57:55
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
58:26
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
59:00
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
01:00:45
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
01:01:15
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
01:01:49
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
01:02:23
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
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we have to be prepared for something to
change
in our lives we cannot invite
the holy spirit to come to fill us
01:02:54
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
01:03:28
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
01:04:01
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
01:04:31
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
01:05:06
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
01:05:39
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
01:06:10
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
01:06:40
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
01:07:13
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
01:07:45
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
01:08:15
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
01:08:49
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
01:09:19
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
01:09:52
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
01:10:22
stage on the holy spirit
[Music]
you
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