Veni Sanctificator

The Veni Sanctificator https://t.co/saGzCnFpln pic.twitter.com/YdFxHQhuKo

— New Liturgical Movement (@NLMblog) February 21, 2025

God-Breathed Psalms?

One intervention at Vatican II argued that the psalms *Iudica me* at the foot and *Lavabo* during the offertory had “lost their meaning” and so should be suppressed. Might I suggest that, if the God-breathed psalms have “lost their meaning,” we might want to try to find it?

— Urban Hannon (@hannonregular) September 22, 2021

Inspired?

The Latin View

Christ is the uncreated Word of the Father, the eternal Son of God. He is the wisdom of the Father who has become human for our sake. The Holy Spirit is the eternally spirated Love of the Father and the Son who has been sent into the world to sanctify the Church pic.twitter.com/XRMNaqAF76

— Thomistic Institute (@ThomisticInst) May 29, 2021

A contrast?

In case you are thinking of the Trinity. #TrinitySunday https://t.co/35lDchguvG

— Timothy Ezat ☀️ (@TimothyEzat) May 29, 2021

A Latin View of the Spirit of God?

The Holy Spirit, the love of God, acts in our spirit. He comes down “within the heart”, as “the soul’s most welcome guest”. He is the very love of God, who does not abandon us. #Pentecost https://t.co/lYb421RJBX

— Pope Francis (@Pontifex) May 23, 2021

But the Tabernacle Is a Type of Whom?

The tabernacle is at the heart of Israel, and is the heart of Israel, made as it is from the contributions of the heart.https://t.co/OmjdjyC6Gd

— Theopolis Institute (@_Theopolis) February 18, 2021

On the Work of the Holy Spirit

"Through Him, the Holy Spirit, our hearts are transformed. Through Him, we are purified. Through Him, we are taught to pray."https://t.co/9Sb127CBP6

— Akenside Institute for English Spirituality (@EngSpirituality) January 17, 2021

Baptism with Water and Baptism in the Holy Spirit Together

Not baptism by water alone.

Do you realize what the Church gave you when you were baptized and chrismated with the oil?
Empowered By The Holy Spirit https://t.co/LeWGYkpiny via @FrBarnabas

— Fr. Barnabas Powell (@FrBarnabas) October 19, 2020

Organic Development and Its Reception by the Faithful

Does organic development of doctrine or of the liturgical rite require that it must be accepted and received by the faithful? If so, then the faithful must understand what is being given to them, should they not? If they do not understand it, how can they possibly judge and decide whether to receive it or not? The Latin answer might be they just need to submit and obey, but is that doing an injustice to the indwelling of the Holy Spirit in the Christian faithful?

Those who create liturgical texts and prayers in Latin use monasteries for the use of the monasteries may not have a problem, provided that the simple monks understand Latin or come to understand Latin through their formation. (A similar point can be made with religious orders, but one can ask whether religious orders have the authority to modify or shape their own liturgical rites.) But what of the non-Latin-speaking faithful?

Regardless of whether the rejection by many Latins of the Pauline Missal and its implementation was objectively correct or not, could we not say that there were acting in accordance with their sensus fidelium, and rejecting what they viewed as not being orthodox (not in the sense of merely right belief but encompassing orthopraxy, right practice, right living or the correct giving or glory to God)?

(Similar points could be made not only with respect to liturgical reform, but Latin dogmatizing in their supposed "ecumenical councils" during the second millenium, to a populace that was ignorant of Latin and mostly ignorant of Scripture and the sources of the faith, if not the Christian faith.)

πνευματικὰς

I was thinking about πνευματικὰς in 1 Peter 2:5, translated as "spiritual" in the RSV CE.

According to Strong's Concordance:

4152 pneumatikós (an adjective, derived from 4151 /pneúma, "spirit") – spiritual; relating to the realm of spirit, i.e. the invisible sphere in which the Holy Spirit imparts faith, reveals Christ, etc.

In how many instances in the Greek text might the translation "of the Spirit" or "pertaining to the Spirit" or "Spiritual" be warranted? Is it warranted here?

Body, Soul, and Spirit?

1 Thessalonians 5:23
Hebrews 4:12

David Clayton poses a question:


NLM

Someone points to Rosmini as having some things to say.


NLM

Does Scheeben discuss this as well?

What is the correlation between the spirit of man and the Holy Spirit?

OCA: Orthodox Spirituality
Forming the Soul -- Spirit, Soul, and Body
"The unity of the human person: The body-soul relationship in Orthodox Theology? by Bishop Kallistos of Diokleia

A Thomist perspective: Do we have spirit, soul, and body or just soul and body? by Dr Taylor Marshall

A Suitable Lesson about the Holy Spirit?

Fr. Alexander Men on the Cross

Pravmir: The Cross Sweetens the Bitterness of Life by ARCHPRIEST ALEXANDER MEN (+1990)
In the morning, finding at least a minute in the midst of your normal daily tasks to stand before His countenance, you will feel how He is gazing at you lovingly and summoning you to labor. God’s blessing is with you in labor during every minute of life. The Kingdom of God, which is coming in power, is established in the heart, for Christ said: The Kingdom of God is within us – come and drink the living water of the Kingdom of Heaven

The Procession of the Holy Spirit

Orthodox Council of Blachernae 1285:

3. To the same, who say that the Father is, through the Son, the cause of the Spirit, and who cannot conceive the Father as the cause of the hypostasis of the Spirit — giving it existence and being — except through the Son; thus according to them the Son is united to the Father as joint-cause and contributor to the Spirit's existence. This, they say, is supported by the phrase of Saint John of Damascus, "the Father is the projector through the Son of the manifesting Spirit." John of Damascus, De fide orthodoxa, in Kotter, Die Schriften des Johannes von Damaskos II, 36 PG 94.849B): "He Himself [the Father], then, is mind, the depth of reason, begetter of the Word, and, through the Word, projector of the manifesting Spirit." This, however, can never mean what they say, inasmuch as it clearly denotes the manifestation — through the intermediary of the Son — of the Spirit, whose existence is from the Father. For the same John of Damascus would not have said — in the exact same chapter — that the only cause in the Trinity is God the Father, thus denying, by the use of the word "only," the causative principle to the remaining two hypostases. John of Damascus, De fide orthodoxa, in Kotter, Die Schriften des Johannes von Damaskos II, 36 PG 94.849B) Nor would he have, again, said elsewhere, "and we speak, likewise, of the Holy Spirit as the 'Spirit of the Son,' yet we do not speak of the Spirit as from the Son." Ibid., 30 PG 94-832B). For both of these views to be true is impossible. To those who have not accepted the interpretation given to these testimonia by the Fathers, but, on the contrary, perceive them in a manner altogether forbidden by them, we pronounce the above recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.

4. To the same, who affirm that the Paraclete, which is from the Frather, has its existence through the Son and from the Son, and who again propose as proof the phrase "the Spirit exists through the Son and from the Son." In certain texts [of the Fathers], the phrase denotes the Spirit's shining forth and manifestation. Indeed, the very Paraclete shines form and is manifest eternally through the Son, in the same way that light shines forth and is manifest through the intermediary of the sun's rays; it further denotes the bestowing, giving, and sending of the Spirit to us. It does not, however, mean that it subsists through the Son and from the Son, and that it receives its being through Him and from Him. For this would mean that the Spirit has the Son as cause and source (exactly as it has the Father), not to say that it has its cause and source more so from the Son than from the Father; for it is said that that from which existence is derived likewise is believed to enrich the source and to be the cause of being. To those who believe and say such things, we pronounce the above resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.

Greek and Latin Traditions on the Holy Spirit

General Audience of John Paul II, 29 July 1998 - The Holy Spirit as Source of Communion


Exposition of the Tomus of Faith Against Beccus
From Aristeides Papadakis: Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283-1289)

If the Holy Spirit gives us life as sons of God and gives life to Christ as man, can it be said that He has the same role with respect to the Son as well? (Is this the thesis of Weinandy?)

Or is the life of the Father and Son together a Divine Hypostasis?

Wipf and Stock

John 20:21-22

Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” \And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit.”

If we assume that this correlates to Genesis and other passages in the Old Testament pertaining to the creation of man, and is therefore an act of the new creation, to what does this act of breathing on the apostles correspond? Baptism? (There is an unsettled question as to if and when the apostles were baptized in water.) Or, if they had been baptized in water before the death and resurrection of Christ, a completion of that baptism as Christ had not died and been resurrected yet?

Come Holy Spirit

or the prayer to the Holy Spirit:

Come Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love. Send forth your Spirit and they shall be created. And You shall renew the face of the earth.

O, God, who by the light of the Holy Spirit, did instruct the hearts of the faithful, grant that by the same Holy Spirit we may be truly wise and ever enjoy His consolations, Through Christ Our Lord, Amen.

If the first part of the petition is addressed to the Holy Spirit, does it make sense to ask the Holy Spirit to send forth His Spirit? The second part is addressed to God the Father, so wouldn't it make more sense to include this part:

"Send forth your Spirit and they shall be created. And You shall renew the face of the earth."

after that?

As that is taken from Psalm 104, verse 30, can it be argued that it is actually addressing Christ (and the Father)?

Veni Creator Spiritus

Given that it was supposedly written by Rabanus Maurus (c. 8th ce), one shouldn't be surprised that the hymn reflects a Latin Pneumatology (with one of its sourcesbeing St. Augustine?).

Fr. Diodoro on the Holy Spirit

Joy

Christian joy cannot be faked or forced; it is the gift of the Holy Spirit, the fruit of the exercise of agape, ascesis, and suffering in Christ. It is certainly not the same as niceness.

For Pentecost

Transformation in the Holy Spirit


O Heavenly King


The Promise of Pentecost

Fr. Hunwicke: The Holy Spirit and the Roman Rite UPDATED