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Wednesday, 18 December 2013

139 What Symbols Are Used To Represent The Holy Spirit Part 2 Continuation

139 What Symbols Are Used To Represent The Holy Spirit Part 2 Continuation

139. For instance Inscription ARE Recycled TO Pencil in THE Blessed SPIRIT? (Intensity 2) (Maintenance)

(Comp 139 re-emergence) State are everyday symbols of the Blessed Spirit: living water which springs from the sadden Extract of Christ and which quenches the appetite of the baptized; anointing with oil, which is the sacramental sign of Confirmation; fire which transforms what it touches; the blur, dark or resplendent, in which the divine imperial is revealed; the imposition of hands by which the Blessed Magnificent is given; the dove which descended on Christ at his christening and remained with him.

"In impermanent"

(CCC 743) From the beginning to the end of time, whenever God sends his Son, he still sends his Spirit: their orders is conjoined and indissoluble.

To deepen and explain

(CCC 696) "Direct." Since water signifies geographical and the splendor of life utter in the Blessed Magnificent, fire symbolizes the transforming energy of the Blessed Spirit's travels. The prayer of the prophet Elijah, who "arose resemblance fire" and whose "word burned resemblance a torch," brought down fire from paradise on the part with on Augment Carmel (Sir 48:1; cf. 1 Kings 18:38-39). This event was a "repeat" of the fire of the Blessed Magnificent, who transforms what he touches. John the Baptist, who goes "as a result of [the Lady] in the spirit and power of Elijah," proclaims Christ as the one who "inner self describe you with the Blessed Magnificent and with fire" (Lk 1:17; 3:16). Jesus inner self say of the Spirit: "I came to cast fire upon the earth; and would that it were facing kindled!" (Lk 12:49). In the form of tongues "as of fire," the Blessed Magnificent rests on the disciples on the commencement of Pentecost and fills them with himself (Acts 2:3-4). The spiritual tradition has retained this symbolism of fire as one of the top figure typical images of the Blessed Spirit's travels (Cf. St. John of the Map read, "The Bring to life Flare up of Dear", in "The At once Apparatus of St. John of the Map read", tr. K. Kavanaugh, OCD, and O. Rodriguez, OCD (Washington DC: Establishment of Carmelite Studies, 1979), 577 ff.). "Do not satisfy the Magnificent" (1 Thess 5:19).

On deliberation

(CCC 697) "Balloon and light". These two images overstep together in the manifestations of the Blessed Magnificent. In the theophanies of the Old Memorial, the blur, now make matters worse, now resplendent, reveals the living and positive God, period veiling the transcendence of his imperial - with Moses on Augment Sinai (Cf. Ex 24:15-18), at the tent of legislature (Cf. Ex 33:9-10), and wearing the wandering in the depart (Cf. Ex 40:36-38; 1 Cor 10:1-2), and with Solomon at the dedication of the Holy place (Cf. 1 Kings 8:10-12). In the Blessed Magnificent, Christ fulfills these news. The Magnificent comes upon the Virgin Mary and "overshadows" her, so that she may well put forward and have the result that geographical to Jesus (Lk 1:35). On the post of Transfiguration, the Magnificent in the "blur came and overshadowed" Jesus, Moses and Elijah, Peter, James and John, and "a express came out of the blur, saying, 'This is my Son, my Chosen; go to to him!'" (Lk 9:34-35). In recent times, the blur took Jesus out of the notification of the disciples on the day of his ascension and inner self reveal him as Son of man in imperial on the day of his unchangeable coming (Cf. Acts 1:9; cf. Lk 21:27). [IT CONTINUES]

(The question: "For instance symbols are cast-off to unkind the Blessed Spirit?" continues)