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The Holy Spirit does not simply appear for the first time at Pentecost after the resurrection of Jesus, but is present in Luke (in chapters 1 and 2) prior to the birth of Jesus. In Luke 1:15, John the Baptist was said to be “filled with the Holy Spirit” prior to his birth, and the Holy Spirit came upon the Virgin Mary in Luke 1:35. Later, in Luke 3:16, John the Baptist stated that Jesus baptized not with water but with the Holy Spirit; and the Holy Spirit descended on Jesus during his baptism in the Jordan River. In Luke 11:13, Jesus provided assurances that God the Father would “give the Holy Spirit to those who ask him”.The English terms “Holy Ghost” and “Holy Spirit” are complete synonyms: one derives from the Old English gast and the other from the Latin loanword spiritus. Like pneuma, they both refer to the breath, to its animating power, and to the soul. The Old English term is shared by all other Germanic languages (compare, e.g., the German Geist) and it is older; the King James Bible typically uses “Holy Ghost”. Beginning in the 20th century, translations overwhelmingly prefer “Holy Spirit”, partly because the general English term “ghost” has increasingly come to refer only to the spirit of a dead person.

In John 15:26, Jesus says of the Holy Spirit: “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.” In 325, the First Council of Nicaea, being the first ecumenical council, ended its Creed with the words “and in the Holy Spirit”. In 381, the First Council of Constantinople, being the second ecumenical council, expanded the Creed and stated that Holy Spirit “proceeds from the Father” (ἐκ τοῦ Πατρὸς ἐκπορευόμενον). This phrase was based on John 15:26 (ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται). In 451, the Council of Chalcedon, being the fourth ecumenical council, affirmed the Nicene-Constantinopolitan Creed. During the same time, the question of procession of the Holy Spirit was addressed by various Christian theologians, expressing diverse views and using different terminology, thus initiating the debate that became focused on the Filioque clause.

The Koine Greek word pneûma (πνεῦμα, pneuma) is found around 385 times in the New Testament, with some scholars differing by three to nine occurrences. Pneuma appears 105 times in the four canonical gospels, 69 times in the Acts of the Apostles, 161 times in the Pauline epistles, and 50 times elsewhere. These usages vary: in 133 cases it refers to “spirit” and in 153 cases to “spiritual”. Around 93 times, the reference is to the Holy Spirit, sometimes under the name pneuma and sometimes explicitly as the pneûma tò Hagion (Πνεῦμα τὸ Ἅγιον). (In a few cases it is also simply used generically to mean wind or life.) It was generally translated into the Vulgate as Spiritus and Spiritus Sanctus.Ancient Celtic Christians depicted the Holy Spirit as a goose called Ah Geadh-Glas, which means wild goose. A goose was chosen rather than the traditional dove because geese were perceived as more free than their dove counterparts.Jehovah’s Witnesses and Christadelphians view the Holy Spirit not as an actual person separate from God the Father, but as God’s eternal “energy” or “active force”, that he uses to accomplish his will in creation and redemption.But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law.

The First Epistle to the Thessalonians also refers to the power of the Holy Spirit in 1 Thessalonians 1:5, a theme also found in other Pauline letters.

Towards the end of the 20th century, discussions took place about the removal of Filioque in the Nicene Creed from Anglican prayer books along the lines of the Eastern Orthodox and Oriental Orthodox approach, but these still have not reached a state of final implementation.The Holy Spirit is referred to as “the Lord, the Giver of Life” in the Nicene Creed, which summarises several key beliefs held by many Christian denominations. The participation of the Holy Spirit in the tripartite nature of conversion is apparent in Jesus’ final post-resurrection instruction to his disciples at the end of the Gospel of Matthew, “Make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” Since the first century, Christians have also called upon God with the trinitarian formula “Father, Son and Holy Spirit” in prayer, absolution and benediction. In the book of the Acts of the Apostles the arrival of the Holy Spirit happens fifty days after the resurrection of the Christ, and is celebrated in Christendom with the feast of Pentecost.

Three separate terms, namely Holy Spirit, Spirit of Truth and Paraclete are used in the Johannine writings. The “Spirit of Truth” is used in John 14:17, 15:26, and 16:13. The First Epistle of John then contrasts this with the “spirit of error” in 1 John 4:6. 1 John 4:1–6 provides the separation between spirits “that confesseth that Jesus Christ is come in the flesh is of God” and those who in error refuse it – an indication of their being evil spirits.

The term Holy Spirit appears at least 90 times in the New Testament. The sacredness of the Holy Spirit to Christians is affirmed in all three Synoptic Gospels, which proclaim that blasphemy against the Holy Spirit is the unforgivable sin. The participation of the Holy Spirit in the Trinity is suggested in Jesus’ final post-Resurrection instruction to his disciples at the end of the Gospel of Matthew (28:19): “Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit”.

The Christian doctrine of the Trinity includes the concept of God the Holy Spirit, along with God the Son and God the Father. Theologian Vladimir Lossky has argued that while, in the act of the Incarnation, God the Son became manifest as the Son of God, the same did not take place for God the Holy Spirit which remained unrevealed. Yet, as in 1 Corinthians 6:19, God the Spirit continues to dwell in the faithful.The Acts of the Apostles has sometimes been called the “Book of the Holy Spirit” or the “Acts of the Holy Spirit”. Of the seventy or so occurrences of the word Pneuma in Acts, fifty-five refer to the Holy Spirit.Mark 13:11 specifically refers to the power of the Holy Spirit to act and speak through the disciples of Jesus in time of need: “Be not anxious beforehand what ye shall speak: but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Spirit.” Matthew 10:20 refers to the same act of speaking through the disciples, but uses the term “Spirit of your Father”.

In the Epistle to the Galatians these nine characteristics are in contrast to the “works of the flesh” and highlight the positive manifestations of the work of the Holy Spirit in believers.The Filioque debate centers around whether the Nicene Creed should state that the Spirit “proceeds from the Father” and then have a stop, as the creed was initially adopted in Greek (and followed thereafter by the Eastern Church), or should say “from the Father and the Son” as was later adopted in Latin and followed by the Western Church, filioque being “and from the Son” in Latin.

Christian denominations have doctrinal variations in their beliefs regarding the Holy Spirit. A well-known example is the Filioque controversy regarding the Holy Spirit – one of the key differences between the teachings of the main Western Churches and various Eastern Christian denominations (Eastern Orthodox, Oriental Orthodox, Church of the East).The LDS Church teaches that the influence of the Holy Ghost can be received before baptism, but the gift, or constant companionship, of the Holy Ghost – which comes by the laying-on of hands by a properly ordained priesthood holder with a line of authority traced back to Christ through Peter – is obtained only after baptism when a person is confirmed. Joseph Smith, the founder of the church, taught, “You might as well baptize a bag of sand as a man,” he said, “if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half – that is, the baptism of the Holy Ghost”.

References to the Holy Spirit appear throughout Acts, for example Acts 1:5 and 8 stating towards the beginning, “For John indeed baptized with water; but ye shall be baptized in the Holy Spirit. …Ye shall receive power, when the Holy Spirit is come upon you”, referring to the fulfillment of the prophecy of John the Baptist in Luke 3:16, “he shall baptize you in the Holy Spirit”.

The “gifts of the Holy Spirit” are distinct from the Fruit of the Spirit, and consist of specific abilities granted to the individual Christian. They are frequently known by the Greek word for gift, charisma, in English charism, from which the term charismatic derives. There is no generally agreed upon exhaustive list of the gifts, and various Christian denominations use different lists, often drawing upon 1 Corinthians, Romans 12 and Ephesians 4. Pentecostal denominations and the charismatic movement teach that the absence of the supernatural gifts was due to the neglect of the Holy Spirit and his work by the major denominations. Believers in the relevance of the supernatural gifts sometimes speak of a Baptism with the Holy Spirit or Filling with the Holy Spirit which the Christian needs to experience in order to receive those gifts. However, many Christian denominations hold that the Baptism with the Holy Spirit is identical with conversion, and that all Christians are by definition baptized in the Holy Spirit.The book of Acts describes the Holy Spirit descending on the apostles at Pentecost in the form of a wind and tongues of fire resting over the apostles’ heads. Based on the imagery in that account, the Holy Spirit is sometimes symbolized by a flame of fire. The topic of the Holy Spirit is discussed extensively in the Catechism of the Catholic Church as “I believe in the Holy Spirit” in paragraphs 683 through 747. The theology of spirits is called pneumatology. The Holy Spirit is referred to as the Lord and Giver of Life in the Nicene creed. He is the Creator Spirit, present before the creation of the universe and through his power everything was made in Jesus Christ, by God the Father. Christian hymns such as “Veni Creator Spiritus” (“Come, Creator Spirit”) reflect this belief.The Holy Spirit is mentioned by all three authors of the synoptic Gospels. Most of the references are by the author of the Gospel of Luke; this emphasis is continued by the same author in the Book of Acts.

What the Hebrew Bible calls “Spirit of God” and “Spirit of Elohim” is called in the Talmud and Midrash “Holy Spirit” (ruacḥ ha-kodesh). Although the expression “Holy Spirit” occurs in Ps. 51:11 and in Isa. 63:10–11, it had not yet acquired quite the same meaning which was attached to it in rabbinical literature: in the latter it is equivalent to the expression “Spirit of the Lord”. In Gen.1:2 God’s spirit hovered over the form of lifeless matter, thereby making the Creation possible. Although the ruach ha-kodesh may be named instead of God, it was conceived of as being something distinct; and, like everything earthly that comes from heaven, the ruach ha-kodesh is composed of light and fire. The most characteristic sign of the presence of the ruach ha-kodesh is the gift of prophecy. The use of the word “ruach” (Hebrew: “breath”, or “wind”) in the phrase ruach ha-kodesh seems to suggest that Judaic authorities believed the Holy Spirit was a kind of communication medium like the wind. The spirit talks sometimes with a masculine and sometimes with a feminine voice; the word ruacḥ is both masculine and feminine. The New Testament details a close relationship between the Holy Spirit and Jesus during his earthly life and ministry. The Gospels of Matthew and Luke and the Nicene Creed state that Jesus was “conceived by the Holy Spirit, born of the Virgin Mary”. The Holy Spirit descended on Jesus like a dove during his baptism, and in his Farewell Discourse after the Last Supper Jesus promised to send the Holy Spirit to his disciples after his departure. In a similar way, the Latin treatise De Trinitate (On the Trinity) of Augustine of Hippo affirms: “For as the Father is God, and the Son is God, and the Holy Spirit is God, which no one doubts to be said in respect to substance, yet we do not say that the very Supreme Trinity itself is three Gods, but one God. …But position, and condition, and places, and times, are not said to be in God properly, but metaphorically and through similitudes. …And as respects action (or making), perhaps it may be said most truly of God alone, for God alone makes and Himself is not made. Nor is He liable to passions as far as belongs to that substance whereby He is God. …So the Father is omnipotent, the Son omnipotent, and the Holy Spirit is omnipotent; yet not three omnipotents, but one omnipotent. …Whatever, therefore, is spoken of God in respect to Himself, is both spoken singly of each Person, that is, of the Father, and the Son, and the Holy Spirit; and together of the Trinity itself, not plurally but in the singular.”The “seven gifts of the Holy Spirit” are poured out on a believer at baptism, and are traditionally derived from Isaiah 11:1–2, although the New Testament does not refer to Isaiah 11:1–2 regarding these gifts. These 7 gifts are: wisdom, understanding, counsel, fortitude (strength), knowledge, piety and fear of the Lord. This is the view of the Catholic Church and many other mainstream Christian groups.

These two themes of receiving the Spirit “like Christ” and God being the source of the Spirit persist in Pauline letters as the characterization of the relationship of Christians with God. For Paul the imitation of Christ involves readiness to be shaped by the Holy Spirit, as in Romans 8:4 and 8:11: “But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you.”The majority of mainstream Protestantism hold similar views on the theology of the Holy Spirit as the Roman Catholic Church, but there are significant differences in belief between Pentecostalism and the rest of Protestantism. Pentecostalism has a focus on “Baptism with the Spirit”, relying on Acts 1:5 which refers to “now you will baptize with the Holy Spirit”. The more recent Charismatic movements have a focus on the “gifts of the Spirit” (such as healing, prophecy, etc.) and rely on 1 Corinthians 12 as a scriptural basis, but often differ from Pentecostal movements.

The view of the Holy Spirit as responsible for Mary’s pregnancy, found in the Synoptic Gospels, is different from that found in the apocryphal Gospel of the Hebrews, adopted as canonical by the 4th century Nazarenes, in which Jesus speaks of the Holy Spirit as his mother and thus as female. Some thought femininity incompatible with the idea that Jesus was conceived by the Holy Spirit; according to the apocryphal Gospel of Philip, for example,For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is believed to be the third person of the Trinity, a Triune God manifested as God the Father, God the Son, and God the Holy Spirit, each person itself being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Due to Christianity’s historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, on the theory that Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim (Spirit of God), Ruach YHWH (Spirit of Yahweh), and the Ruach Hakodesh (Holy Spirit). In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete and the Holy Spirit.

In the New Testament, by the power of the Holy Spirit Jesus was conceived in the womb of the Virgin Mary, while maintaining her virginity. The Holy Spirit descended over Jesus in a corporeal way, as a dove, at the time of his baptism, and a voice from Heaven was heard: “This is my beloved Son with whom I am well pleased.” He is the Sanctifier, the Helper, Comforter, the Giver of graces, he who leads persons to the Father and the Son.

In early Christianity, the concept of salvation was closely related to the invocation of the “Father, Son and Holy Spirit”, and since the first century, Christians have called upon God with the name “Father, Son and Holy Spirit” in prayer, baptism, communion, exorcism, hymn-singing, preaching, confession, absolution and benediction. This is reflected in the saying: “Before there was a ‘doctrine’ of the Trinity, Christian prayer invoked the Holy Trinity”.

Specific New Testament references to the interaction of Jesus and the Holy Spirit during his earthly life, and the enabling power of the Holy Spirit during his ministry include:The Holy Spirit is frequently referred to by metaphor and symbol, both doctrinally and biblically. Theologically speaking these symbols are a key to understanding of the Holy Spirit and his actions, and are not mere artistic representations.

In his Farewell Discourse to his disciples, Jesus promised that he would “send the Holy Spirit” to them after his departure, in John 15:26 stating: “whom I will send unto you from the Father, [even] the Spirit of truth … shall bear witness of me”.In John 14:26, Jesus states: “But the Comforter, [even] the Holy Spirit, whom the Father will send in my name, he shall teach you all things”. The identity of the “Comforter” has been the subject of debate among theologians, who have proposed multiple theories on the matter.The fruit of the Holy Spirit consists of “permanent dispositions” (in this similar to the permanent character of the sacraments), virtuous characteristics engendered in the Christian by the action of the Holy Spirit. Galatians 5:22–23 names nine aspects and states:

The Holy Spirit plays a key role in the Pauline epistles; and the Apostle Paul’s pneumatology is closely connected to his theology and Christology, to the point of being almost inseparable from them.From the start, in Acts 1:2, the reader is reminded that the ministry of Jesus, while he was on earth, was carried out through the power of the Holy Spirit and that the “acts of the apostles” continue the acts of Jesus and are also facilitated by the Holy Spirit. Acts presents the Holy Spirit as the “life principle” of the early Church and provides five separate and dramatic instances of its outpouring on believers in Acts 2:1–4, 4:28–31, 8:15–17, 10:44, and 19:6.

In Christian theology the Holy Spirit is believed to perform specific divine functions in the life of the Christian or the church. The action of the Holy Spirit is seen as an essential part of the bringing of the person to the Christian faith. The new believer is “born again of the Spirit”. The Holy Spirit enables Christian life by dwelling in the individual believers and enables them to live a righteous and faithful life. The Holy Spirit also acts as comforter or Paraclete, one who intercedes, or supports or acts as an advocate, particularly in times of trial. And he acts to convince the unredeemed person both of the sinfulness of their actions and of their moral standing as sinners before God. Another faculty of the Holy Spirit is the inspiration and interpretation of scripture. The Holy Spirit both inspires the writing of the scriptures and interprets them to the Christian and the church.

The Central Cemetery in Szczecin is like a huge park in the centre of the city, with many old and different kind of trees and high shaped hedges made of deciduous or coniferous bushes. It is similar to a big botanical garden but not everyone, even in Szczecin, knows about this original collection of trees and bushes.The Central Cemetery in Szczecin is a municipal cemetery in Szczecin, Poland. With an area of over 167.8 hectares, and still expanding, it is officially the largest cemetery in Poland and the third largest cemetery in Europe. The first part of the new cemetery was located in the fields on the eastern outskirts of the city. It was designed by Wilhelm Meyer-Schwartau, a prolific architect of Stettin. The composition of the greenery was designed by landscape architect Georg Hanning. The Central Cemetery was intended as a picturesque park or memorial-garden. This goal was achieved through utilizing the natural features of the landscape. Most of the roads in the old part of the cemetery are curved and form a net of small circles. The main road, leading from the central gate to the central chapel, is flanked by old plane trees.The best known monument is Pomnik Braterstwa Broni (Monument of Brothers in Arms) made in 1967 and designed by Sławomir Lewiński. It is a military monument which looks like hussar wings. The monument is situated on the hill on the main axis. From this place there is a beautiful view on the main chapel. The new – west part of the cemetery was created about 1930, on a site which had been used as a military training area. Most roads in this part of the cemetery are straight, running parallel to two natural streams which flow through the whole terrain. In this part of the cemetery in the 1930 there was also a chapel, modern in style, but it was demolished during the Second World War, and eventually pulled down in 1984. After Stettin became Polish in 1945 and renamed Szczecin, the authorities rechristened the cemetery to its present Polish name. The Central Cemetery in Szczecin was established in 1901 as a new and modern cemetery in what was then Stettin in German Pomerania. It was formerly called the Hauptfriedhof Stettin (Stettin Main Cemetery) and was modeled on the Ohlsdorf Cemetery in Hamburg, Germany. Even though it has been operating for more than 100 years, it is still in use, and it is a legally protected national monument.On the site of the Central Cemetery there are many places of historical interest, such as a lapidarium with old gravestones and grave sculptures, and an old windmill (today converted into a garden centre). One of the quarters houses graves of notable individuals, such as artists and politicians. There are also monuments devoted to veterans, people who died at sea, unborn fetuses and concentration camps victims.

Wilhelm Meyer-Schwartau planned the layout of the new cemetery, and also designed a neo-romanesque central chapel and a monumental 77-meter-long main entrance gate. In total, there are eleven gates leading to the cemetery.Some parts of the cemetery are very natural, there are thickets and meadows, especially the green belts located parallel to the streams. It is a very important ecological space for many little animals, birds and insects such as foxes, hares, hedgehogs, red squirrels, wilds ducks etc. In the cemetery there is also one educational board with photos of these wild animals and some information about them.

Jacqueline Kennedy Onassis, who was born nearby at Southampton Hospital, spent her summers until age 10 at her grandfather’s home called Lasata. She is buried not at Most Holy Trinity but next to her first husband, President John F. Kennedy, in Arlington National Cemetery.

“The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful – who confirms his brethren in the faith – he proclaims by a definitive act a doctrine pertaining to faith or morals…The infallibility promised to the Church is also present in the body of bishops when, together with Peter’s successor, they exercise the supreme Magisterium,” above all in an Ecumenical Council. When the Church through its supreme Magisterium proposes a doctrine “for belief as being divinely revealed,” and as the teaching of Christ, the definitions “must be adhered to with the obedience of faith.” This infallibility extends as far as the deposit of divine Revelation itself. (CCC 891) Mary embraced her vocation of being God’s partner in the work of redemption. Mary is the mother of Jesus, who is God. Jesus made her sinless from her first moment of existence in her mother’s womb because of the singular role she was to play in our salvation. No other human person offers as vital and direct a link in the coming of Christ. The Magnificat, or Canticle of Mary, is the longest set of words uttered by a woman in the New Testament. Whether you are a “Cradle Catholic” and no longer attend a Catholic church, or you’ve never known much about the Catholic faith or someone with different beliefs, you may have questions about what Catholics believe. The information below will help you understand the Holy Roman Catholic Church.When asked which was the greatest of the commandments, Jesus responded with two. In this teaching of Jesus, these commandments complement each other and cannot be seen as existing apart from the other. The first is to love the Lord thy God with all thy YOUR heart, soul, mind and strength and the second is to love your neighbor as yourself.

Hail, favored one! The Lord is with you,” But she was greatly troubled at what was said and pondered what sort of greeting this might be. Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom there will be no end. (Luke 1:28-33)

Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a “definitive manner,” they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful “are to adhere to it with religious assent” which, though distinct from the assent of faith, is nonetheless an extension of it. (CCC 892)Unity is essential for the followers of Jesus. John’s gospel reminds us, “The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.” (John 17:22-23)

The word “catechism” comes from the Greek word, catechesis, or oral teaching. The Catechism of the Catholic Church is a compendium of the essential teachings of the Catholic faith. It’s availableThe Catholic Church is united under the leadership of the Bishop of Rome, the Pope. Historical breaks and schisms have left us fractured, with the Eastern Orthodox churches no longer in full unity with Roman Catholicism. Beginning with John XXIII and continuing through the papacy of John Paul II and our current pope, the movement to come together in full Christian unity has been underway.

These are teachings of Jesus during the Sermon on the Mount in which he describes the attitudes and actions that should characterize his disciples and followers. They can be seen as blueprints for living an authentic Christian life.While we believe that human life is infused with the sacramental goodness of God, the Catholic Church has defined seven sacraments – instituted by and through the life of Jesus Christ. It is through the experience of the sacramental ritual that we are infused with God’s grace. The Sacraments nourish and strengthen us as they express and build up our faith.Catholics believe that the Bible is the inspired word of God. From the beginning of Christianity, the Catholic Church defined the canon of Scripture – the books you find in every Christian Bible – and defined what it meant to be a follower of Jesus Christ. Through the centuries, it’s the Catholic Church that preserved the Bible, as well as many other written works, through its monasteries and libraries. Catholics believe that the Bible is God’s self-revelation, inspired and written without error. The Bible is not like any other book. Because the Scriptures were written under the positive influence of the Holy Spirit, they are considered to be sacred literature. We believe that God is revealed through the Patriarchs and Prophets in the Old Testament and through Jesus Christ in the New Testament. God’s revelation is also entrusted to the Apostles and their successors so that the Word of God is revealed in both Scripture and Tradition. Catholics believe that the Bible is a living document—it continually speaks to believers in every age.

The Ten Commandments are more than simply rules and laws. They are a foundation of moral teaching and shape our obligations as Christians in relationship to God. The Ten Commandments were given to Moses by God on Mt. Sinai after being rescued by God from slavery in Egypt. These Commandments are the expression and sign of the Covenant between God and God’s people and are just as powerful and binding as they were when they were written. The cemetery grounds are located on a hillside once known as Champ Evêque, where an affluent merchant lived in the 15th century. Jesuits took possession of his house in the 17th century and converted it into a Jesuit retreat. King Louis XIV’s confessor, Father François de La Chaise d’Aix (commonly called le Père La Chaise), resided there, and the cemetery’s name derives from him. The Jesuits renamed the hill Mont-Louis in honour of the king, who reportedly visited the area during times of unrest, as during the Fronde. The king’s bodyguard also had a residence there, and the area became noted for its lavish parties, attended by those anxious to curry favour with both the king and his confessor. After Père La Chaise died in 1709, the estate was greatly expanded. The Jesuits were evicted from the property in the mid-1760s during the general expulsion of the order from France. By the end of the 18th century, burial space in Paris was at a premium, and city officials became concerned about the possibility of disease spreading from the overcrowded cemeteries. As a result, the area was established as a municipal cemetery in 1804. The site was designed by architect Alexandre-Théodore Brongniart and further developed by urban planner Nicolas Frochot. Initially, because of its location on the outskirts of the city (it was incorporated into the Ville de Paris in 1860), Père-Lachaise was used for reburials from older cemeteries. In order to advertise the cemetery and to encourage its use, Frochot and city officials, with much fanfare, relocated the remains of famous people from other cemeteries to Père-Lachaise. Balzac’s references to the cemetery in some of his fictional works also helped to popularize the new facility. Before long, burial in Père-Lachaise had become a matter of status, as the number of ostentatious tombs gives evidence. In the late 19th century a crematorium was added.

The cemetery’s hilly terrain and tree-lined avenues are at once overcrowded, peaceful, and seductive. Sculptures abound, and the tombs run the gamut from simple, flat, horizontal headstones to elaborate mini-chapels open to the public. Some of the tombs are immaculately cared for, others dilapidated and abandoned. Maps showing the locations of the most popular grave sites are widely available.The cemetery was twice the scene of armed fighting: once in 1814, during the Napoleonic Wars, when it was overrun by Russians in the Battle of Paris, and a second time in May 1871, during the turmoil of the Paris Commune, when 147 Communards were slaughtered there. The cemetery’s Mur des Fédérés (“Communards’ Wall”), in which bullet holes can still be traced, marks the site of the massacre. Père-Lachaise contains several monuments dedicated to war dead and to victims of the Holocaust.

The following communities are those where newspapers have been published and are located in the vicinity of the Holy Spirit Cemetery. Unless otherwise noted, the following communities are located in Broome County. In closing, please keep in mind that we can not guarantee the accuracy or timeliness of the information on this website, so use with care. We encourage you to double-check the information that is critical to you. When we do our genealogical research, we first turn to the websites from Cyndi’s List, FamilySearch and Genealogy Trails. These helpful websites offer the information directly or else point to where you can find it. Their websites are open to everyone.Our approach is to add the name of a cemetery whenever we see it mentioned – usually from newspapers, old books and maps. Typically we have little information to start with, but we continue to add
detail as we find it. We discovered that his burial had been refused at the last moment and the family had scrambled to make new arrangements. By looking at nearby cemeteries, the surrounding communities and in newspapers of the period, we were finally able to locate his burial site. We have organized the cemeteries in our Gazetteer based on a problem that we had while working on our own genealogy. Without specifying the cemeteries involved, we found an ancestor that we believed to have been buried in one cemetery was actually buried elsewhere.Location: Holy Spirit Lutheran Cemetery is located along the south side of Feura Bush Rd, about 1/4 mile west of the intersection with Route 9W. It lies adjacent to the north-west corner of Calvary Cemetery.Holy Spirit Lutheran Cemetery is owned by The Evangelical Lutheran Church of the Holy Spirit, 57 Hurlbut St. Albany, NY 12209. The cemetery is said to date back to 1884, and at one time had been named, “Trinity Lutheran Cemetery” and “St. Mark’s Cemetery”.Cemetery records published below were contributed by visitors to this website. To add more records to this listing, please visit our Publishing Guidelines.

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Translation on Find a Grave is an ongoing project. If you notice a problem with the translation, please send a message to [email protected] and include a link to the page and details about the problem. Thanks for your help!Your account has been locked for 30 minutes due to too many failed sign in attempts. Please contact Find a Grave at [email protected] if you need help resetting your password. Many people wonder what makes a Catholic cemetery different from any other cemetery. In short, Catholic cemetery grounds are consecrated. These sacred grounds are an extension of the Catholic Church. They ensure that those who are together in life are kept together in death. As Catholics, we know that death is not the final destination. Instead, death is a transition to an even greater awakening that can only be realized in the presence of God.

Holy Spirit Cemetery, located on the west side of Cleveland has been serving the Catholic community since 1969. Milano Monuments and Holy Spirit Catholic Cemetery have worked together to serve the Cleveland west side community for a number of years. Together we have helped families plan and carry out dignified tributes to their loved ones. We have relationships with local cemeteries and educate you on the differences between cemeteries, the fees each requires, and the rules for headstones (including how they vary from section to section within a cemetery). Contrary to popular belief, cemeteries cannot prevent you from working with an outside vendor. At Milano Monuments, we advocate for our customers to ensure their right to memorialization is protected. We have supported our customers when working with cemeteries to help them get the memorial they want approved.Our on-staff Cemetery Advisors are well-versed in the rules and regulations of Holy Spirit Cemetery, and can assist you with everything, including lot selection, cemetery regulations and memorial styles and colors.

You may be surprised to find out that costs can differ significantly from one cemetery to another, even in the same city or county. That’s one reason we highly encourage working through a third party, such as a memorial provider, to help you navigate these decisions. We’ve worked with hundreds of cemeteries over the years, and can help you make the best choice for your family, factoring in costs, upkeep and other considerations.Before you meet with a cemetery to select a final resting place, be aware of the various costs involved. That way, you’ll be able to purchase or preplan without fear of financial surprises.

Milano Monuments and Holy Spirit Cemetery have worked together to serve the Northeast Ohio community for a number of years. Together we help families plan and carry out meaningful tributes to their loved ones.

We created the Northeast Ohio Cemetery Memorial Guide to help you make the best decision based on your needs and priorities. Learn about the memorial regulations and the associated fees at more than 40 cemeteries across the Cleveland area. Access the guide to see how Holy Spirit Cemetery compares to others in the area.We work with you to create your memorial on our computer aided design system. You’ll see a full-size rendering of your memorials before it’s committed to granite.

The Angelus Memorial provides for the low cost entombment of miscarried babies, promoting healing and closure at a time of confusion and loss. The Angelus Memorial can provide the:Holy Spirit Roman Catholic Cemetery is a tranquil cemetery including 4 columbaria, with niches for cremated remains, as well as traditional in-ground burial plots. We strive to maintain a religious environment by creating a peaceful and meditative atmosphere for the memorialization of the beloved dead. Located on a corner of the parish’s beautiful 37 acre grounds and adjacent to the Dining with Jesus sculpture, it is easily accessed from Church after a funeral Mass.

The Catholic cemetery is a place we all have in common; we are one family of believers, a Communion of Saints. In life, no matter where they went to Mass, they were never strangers, and they are not strangers here. They received holy Communion every Sunday, went to Mass on Ash Wednesday, processed with the Blessed Sacrament to the altar of repose on Holy Thursday, adored the Cross on Good Friday, walked the Stations of the Cross, waited in line at confession, kept their palms until next year, carried out all those beautiful traditions of Catholicism.

“A partial indulgence for the souls in purgatory can be obtained by visiting a cemetery at any time and pray for the dead, or devoutly recite lauds and vespers from the office of the dead or the prayer Eternal Rest.”

According to Canon 1240: “1: Where possible, the Church is to have its own cemeteries or at least areas in civil cemeteries that are designated for the deceased members of the faithful and properly blessed. 2: If this cannot be achieved, however, then individual graves are to be properly blessed.”

Long ago, the Church designated two places as sacred: Catholic churches and Catholic cemeteries. “Sacred places are those which are designated to divine worship or to the burial of the faithful by the dedication or blessing which the liturgical books prescribe for that purpose” (Code of Canon Law, Canon 1205). A bishop is responsible for the blessing.

First, as mentioned, a Catholic cemetery is blessed or consecrated ground. A bishop or his designee has the honor to impart a blessing on a new cemetery. He walks around the boundaries of the area while sprinkling holy water. He continues the sprinkling over the entire grounds. He offers several prayers petitioning God that the cemetery be kept free from unclean spirits, “And at the end of time, when the angels sound their trumpets, let all who have received the sacraments of baptism, who have persevered in the Catholic faith until death, and who have their remains laid to rest in this cemetery, be rewarded in body and in soul with the unending joy of heaven” (Roman Ritual, Part II, No. 4 Rite of Blessing a New Cemetery). On this path, the cemetery is the final stop and the place of rest for the mortal body until the final judgment. There are several reasons why a cemetery is designated as Catholic or, said another way, reasons that make a Catholic cemetery Catholic. The priest says the prayers, and the congregation listening contemplates their deceased loved ones. In parishes, the entire month of November is given to remembering our departed friends and family. Masses are said and processions are sometimes conducted at Catholic cemeteries honoring the dead. It is not unusual that the diocesan bishop will say Mass remembering the deceased in all the cemeteries of the diocese — especially during November. The Catholic cemetery calls to mind the fidelity that exists in the Communion of Saints, that the dead are not forgotten, that they continue to be honored. We as the Church Militant can eliminate or reduce a person’s time in purgatory by obtaining an indulgence on their behalf. This act is one of eternal value for the deceased who are now incapable of helping themselves. The Manual of Indulgences (USCCB, $19.95), for the faithful departed, reads: The Church teaches us that there is an unbroken connection, a harmony, between those of us living and those faithful who have passed into either purgatory or heaven. We are all considered saints: those of us living are the Church Militant, we are responsible to pray for the souls in purgatory (Church Suffering), those in heaven, the Church Triumphant, pray for us.Eventually, Christian burial sites were located inside city walls including catacombs. With the growth of Christianity and the evolution of parishes, by the early Middle Ages parishioners were commonly buried in the yard adjacent to a church. The churchyard was part of the parish and the site was perfect to continually honor the deceased, but as time went by, that arrangement didn’t last. More and more, cemeteries were built at locations separate from the parish.

As time passes, the new cemetery becomes increasingly recognizable as Catholic by the manner and way a cemetery is adorned. The headstones, statues and images of saints, especially the Blessed Mother, of angels, the crucifix, the Pietà — all cry out the beliefs of those buried in this hallowed ground. Here we solemnly remember and pray for our beloved dead; we, too, seek some day to rest in such a sacred place. Management of the cemeteries, the values, standards and practices all reflect Catholic teaching.Many sectors of society seek to deny and keep the angel of death at a distance, but not so the Catholic Church. While we mourn and grieve when a loved one dies, the Church encourages us to honor death — it is not the end but a change, “We shall not all fall asleep, but we will all be changed, in an instant, in the blink of an eye, at the last trumpet” (1 Cor 15:51-52).

As members of the Communion of Saints, the living can offer prayers on behalf of our sleeping brethren. The Mass is the ultimate prayer, and we can seek a Mass intention for the repose of the soul of those departed. The Eucharistic prayers of the Mass remember “our brothers and sisters who have fallen asleep in the hope of the resurrection, and all who have died in your mercy” (No. 2).Msgr. Jean-Joseph Gaume writes in “The Christian Cemetery in the Nineteenth Century” (CreateSpace Independent Publishing Platform, $5.57): “If you inquire, says the cemetery, why I have been so solemnly consecrated and hedged in with so much reverence, I reply that I am a reliquary designated to receive something holy. This holy and thrice holy relic is your body. As I am sanctified by a body, the body is sanctified by the soul. The body has been a temple, a sanctuary, a reliquary occupied by the soul, which is the living image of the God of all sanctity. To the cemetery, therefore, the human body is not what it is to the ‘solidaire’ a clod of mean earth. That the body is purified and sanctified by prayer and holy rite out of regard to the soul, is clear from the meaning of the prayers and ceremonies employed before it is carried to the grave.”That cemeteries or places of burial are considered sacred can be traced at least to the early Egyptians who specially prepared the body for burial. In those times and for centuries later cemeteries were located outside city walls; case in point, the Crucifixion and the tomb of Christ were outside Jerusalem.

“Therefore Catholics, both by law and by tradition, have chosen to be buried in Catholic cemeteries and this preference should continue. In this way, Catholics have the assurance that reverence and respect will be given to the remains of the deceased. Also, the Catholic cemetery, in reflecting the doctrines and liturgy of Catholic belief, maintains now in death the community of faith that was shared in life (Christian Burial Guidelines, Catholic Cemetery Conference, $10).The high regard and respect for a deceased Catholic is further exemplified by the Church’s end-of-life rituals: confession, anointing of the sick, viaticum (the last rites), a wake or vigil, the funeral Mass, rite of committal, burial in the consecrated ground at a Catholic cemetery. Each of these rituals is focused on assisting the soul of the deceased along its journey to meeting with Christ at the particular judgment. Throughout each step, the Catholic priest provides comfort to the dying and the family.