SpongeBob SquarePants season 3

# SpongeBob SquarePants season 3

## Abstract

The third season of the American animated television series SpongeBob SquarePants, created by Stephen Hillenburg, aired on Nickelodeon from February 22, 2002, to October 11, 2004, and consists of 20 half-hour episodes. The series chronicles the exploits and adventures of the title character and his various friends in the fictional underwater city of Bikini Bottom. The season was executive produced by series creator Hillenburg, who also acted as the showrunner. Hillenburg halted production on the show to work on the 2004 film adaptation of the series, The SpongeBob SquarePants Movie. After production on the film, Hillenburg resigned from the show as its showrunner, and appointed staff writer, Paul Tibbitt, to overtake the position. Season three was originally set to be the final season of the series, with the film acting as a series finale, but its success prevented the series from ending, leading to a fourth season.

The season received acclaim from media critics and fans. During its run, SpongeBob SquarePants became (and remains) the highest rated children's show on cable, with over 50 million viewers a month. The show received several recognitions, including its nomination at the Primetime Emmy Awards for Outstanding Children's Program. The episodes "New Student Starfish" and "Clams" were nominated for Outstanding Animated Program (for Programming Less Than One Hour) category, while the entry "SpongeBob B.C. (Ugh)" was also nominated for the same category. The season was also the first time the show received a nomination at the Kids' Choice Awards and won. It won the 2003 Kids' Choice Awards for Favorite Cartoon, and also won the following year's Kids' Choice Award for the same category. Celebrities—including Justin Timberlake, Kelly Osbourne, Britney Spears, Bruce Willis, Noel Gallagher, Dr. Dre, and Mike Myers —have been reported to be fans of the show.

Several compilation DVDs that contained episodes from the season were released. The SpongeBob SquarePants: The Complete 3rd Season DVD was released in Region 1 on September 27, 2005, Region 2 on December 3, 2007, and Region 4 on November 8, 2007.

## Production

The season aired on Nickelodeon, which is owned by Viacom, and was produced by United Plankton Pictures and Nickelodeon Animation Studio. The season's executive producer was series creator Stephen Hillenburg, who also functioned as the showrunner. During production of the previous season, Nickelodeon already picked up a third season for SpongeBob SquarePants on September 20, 2000, due to the show's high ratings across basic cable television. It premiered more than a year later, on February 22, 2002.

In 2002, Hillenburg and the show's staff members decided to stop making episodes to work on the 2004 film The SpongeBob SquarePants Movie, after completing production of the third season. As a result, the show went into a "self-imposed" two-year hiatus on television. During the break, Nickelodeon expanded the programming for the third season to cover the delay, however, according to Nickelodeon executive Eric Coleman, "there certainly was a delay and a built-up demand." Nickelodeon announced nine "as-yet-unaired" (full) episodes would be shown. " The Sponge Who Could Fly " first aired during a two-hour "Sponge"-a-thon, while the other eight were broadcast subsequently.

Once the production on the film was completed, Hillenburg wanted to end the series "so the show wouldn't jump the shark ", but Nickelodeon wanted to produce more episodes. Hillenburg said "Well, there was concern when we did the movie that the show had peaked. There were concerns among executives at Nickelodeon." Hillenburg resigned as the series' showrunner, and appointed Paul Tibbitt, who previously served as the show's supervising producer, writer, director, and storyboard artist, to overtake the role. Hillenburg considered Tibbitt one of his favorite members of the show's crew, and "totally trusted him." Tibbitt held the showrunner and executive producer position until 2016. Hillenburg no longer wrote or directly ran the show on a day-to-day basis, but reviewed each episode and delivered suggestions. He said "I figure when I'm pretty old I can still paint I don't know about running shows." Tom Kenny, Bill Fagerbakke, and the rest of the crew confirmed they had completed four new episodes for broadcast on Nickelodeon in early 2005, and planned to finish about 20 total for the then-fourth season.

Animation was handled overseas in South Korea at Rough Draft Studios. Animation directors credited with episodes in the third season included Sean Dempsey, Andrew Overtoom, Frank Weiss, and Tom Yasumi. Episodes were written by a team of writers, which consisted of Walt Dohrn, C.H. Greenblatt, Sam Henderson, Kaz, Jay Lender, Joe Liss (The Great Snail Race only), Mark O'Hare, Kent Osborne, Aaron Springer, Paul Tibbitt, and Merriwether Williams. The season was storyboarded by Zeus Cervas, Dohrn, Greenblatt, Henderson, Kaz, Chuck Klein, Carson Kugler, Lender, Heather Martinez, Caleb Meurer, O'Hare, Osborne, Dan Povenmire, William Reiss, Mike Roth, Springer, Tibbitt, and Wiese.

## Cast

The third season featured Tom Kenny as the voice of the title character SpongeBob SquarePants and his pet snail Gary. SpongeBob's best friend, a starfish named Patrick Star, was voiced by Bill Fagerbakke, while Rodger Bumpass played the voice of Squidward Tentacles, an arrogant and ill-tempered octopus. Other members of the cast were Clancy Brown as Mr. Krabs, a miserly crab obsessed with money and SpongeBob's boss at the Krusty Krab; Mr. Lawrence as Plankton, a small green copepod and Mr. Krabs' business rival; Jill Talley as Karen, Plankton's sentient computer sidekick; Carolyn Lawrence as Sandy Cheeks, a squirrel from Texas; Mary Jo Catlett as Mrs. Puff, SpongeBob's boating school teacher; and Lori Alan as Pearl, a teenage whale who is Mr. Krabs' daughter.

In addition to the regular cast members, episodes feature guest voices from many ranges of professions, including actors and musicians. Former McHale's Navy actors Ernest Borgnine and Tim Conway returned in the episode "Mermaid Man and Barnacle Boy IV", reprising their roles as Mermaid Man and Barnacle Boy, respectively. Borgnine and Conway reappeared in the episode "Mermaid Man and Barnacle Boy V", which was also guest starred by John Rhys-Davies as Man Ray, and Martin Olson as the Chief. Brian Doyle-Murray reprised his role as the Flying Dutchman for "Born Again Krabs". Radio disc jockey Rodney Bingenheimer guest starred in the episode "Krab Borg" as the DJ. In "Party Pooper Pants", American rock band the Cramps lead vocalist Lux Interior performed the voice of the lead singer of the all-bird rock band called the Bird Brains. Kevin Michael Richardson also appeared in the live action segments of the episode as King Neptune. Various other characters were voiced by Dee Bradley Baker, Steve Kehela, Frank Welker, and Thomas F. Wilson.

## Reception

During its third season, SpongeBob SquarePants passed Rugrats and earned the title of being the highest rated children's show on cable, with a 6.7 rating and 2.2 million kids 2 to 11 in the second quarter of 2002, up 22% over 2002. Forbes called the show "a $1 billion honeypot," and said the show is "almost single-handedly responsible for making Viacom 's Nickelodeon the most-watched cable channel during the day and the second most popular during prime time." It was also reported that of the 50 million viewers who watch it every month, 20 million are adults.

The season was acclaimed by media critics and fans. In 2002, the show itself was nominated at the Primetime Emmy Awards for Outstanding Children's Program. Its episodes "New Student Starfish" and "Clams" were nominated for Outstanding Animated Program (for Programming Less Than One Hour) category, while the entry "Ugh" was also nominated for the same category. The show also won the Television Critics Association Awards for Outstanding Achievement in Youth Programming. The season was also the first time the show received a nomination at the Kids' Choice Awards and won. In 2003, the show won the 2003 Kids' Choice Awards for Favorite Cartoon, and also won the succeeding year's Kids' Choice Award for the same category. At the 2003 Golden Reel Awards, the show won Best Sound Editing in Television Animation and Best Sound Editing in Television Animation — Music categories for the episodes "Nasty Patty"/"Idiot Box" and "Wet Painters"/"Krusty Krab Training Video", respectively. The episodes "The Great Snail Race" and " Mid-Life Crustacean " won at the 2004 Golden Reel Awards for "Best Sound Editing in Television Animation — Music", while the episode "Mid-Life Crustacean" itself received a nomination for "Best Sound Editing in Television Animation".

In his review for the DVD Verdict, Bryan Pope wrote that "the show's charm lies in the vast world of nautical nonsense" and that the show is "a world of aquanaut squirrels, clarinet-playing squids, underwater campfires, retired superheroes, plankton obsessed with world domination, and the most head-scratching family units I've ever come across (a crab and a puffer fish are parents to a teenage whale, while pint-sized Plankton is married to a no-nonsense computer named Karen)." Pope said that the season "remains the high point for the series" as it had produced "classic" episodes such as "No Weenies Allowed", "SpongeBob Meets the Strangler", and "Krusty Krab Training Video". However, Pope described " The Lost Episode " as a "misstep" that "veers too far away from Bikini Bottom and into unfunny live-action territory." Furthermore, various celebrities—including Justin Timberlake, Kelly Osbourne, Britney Spears, Bruce Willis, Noel Gallagher, rapper Dr. Dre, and Mike Myers —were reported to be fans of the show. In 2002, fans of the show formed a "new religion"—the Church of SpongeBob SquarePants. The organization has more than 700 members. Its manifesto said it wanted to push "simple things like having fun and using your imagination", and even offered study courses on the show. A Nickelodeon spokesman said "SpongeBob's appeal is extraordinary."

The popularity of SpongeBob translated well into sales figures. In 2002, SpongeBob SquarePants dolls sold at a rate of 75,000 per week, which was faster than Tickle Me Elmo dolls were selling at the time. SpongeBob has gained popularity in Japan, specifically with Japanese women. Nickelodeon's parent company Viacom purposefully targeted marketing at women in the country as a method of the SpongeBob SquarePants brand. Skeptics initially doubted that SpongeBob could be popular in Japan as the character's design is very different from already popular designs for Hello Kitty and Pikachu. Nickelodeon also expanded the merchandising of the show, bringing it around $500 million revenue. It was reported that SpongeBob -themed goods were the best-selling character merchandise at Hot Topic store at Park City Center. T-shirts, pillows, shoelaces, pins, sunglasses, and air fresheners were sold "extremely well if they have SpongeBob's likeness on them," said Erin Aguirre, lead sales associate of Hot Topic. He added " come in and they just jump right into it. "Did you see last week's episode?' They totally talk all about it, just that it's funny, that it's hilarious."

Moreover, the gay community had embraced the show, according to BBC Online. The Wall Street Journal also raised questions about SpongeBob and Patrick in a recent article that pointed up the show's popularity in the gay community. Tom Kenny, in response to the article, said " felt the insinuation was a stretch." Kenny said "I had heard that gay viewers enjoy the show in the same way that lots of people—college students, parents and children—like the show I thought it was rather silly to hang an entire article on that. I don't think it's a case of it being a gay-friendly show—It's a human-being-friendly show. They're all welcome." Hillenburg responded about the character's sexual orientation and stated that he is " cheerful character is not gay." He clarified that he considers the character to be "almost asexual ". The show's popularity among gay men would become controversial. In 2005, a promotional video, which showed SpongeBob along with other characters from children's shows singing together to promote diversity and tolerance, was attacked by an evangelical group in the United States because they saw SpongeBob being used as an "advocate for homosexuality ". James Dobson of Focus on the Family accused the makers of the video of "promoting homosexuality due to a pro-tolerance group sponsoring the video". After Dobson made the comments, Hillenburg repeated this assertion that sexual preference was never considered during the creation of the show. Tom Kenny and other production members were shocked and surprised that such an issue had arisen. Dobson later asserted that his comments were taken out of context and that his original complaints were not with SpongeBob, the video, or any of the characters in the video but with the organization that sponsored the video, We Are Family Foundation. Dobson indicated that the We Are Family Foundation posted pro-homosexual material on their website, but later removed it.

## Episodes

The episodes are ordered below according to Nickelodeon's packaging order, and not their original production or broadcast order.

{{#invoke:Episode list|sublist|SpongeBob SquarePants season 3| EpisodeNumber = 49| EpisodeNumber2 = 9| Title = Party Pooper Pants | AltTitle = SpongeBob’s House Party| DirectedBy_1 = Tom Yasumi| DirectedBy_2 = Sean Dempsey| WrittenBy_1 = {{StoryTeleplay|ex1label=Written by|ex1=Paul Tibbitt, Kent Osborne, and Mark O'Hare|sb=Paul Tibbitt & Kent Osborne (directors), Carson Kugler, William Reiss, & Mike Roth}}| WrittenBy_2 = Storyboarded by : Jay Lender & Sam Henderson (directors), Mike Roth Written by : Jay Lender, Sam Henderson, and Mark O'Hare | OriginalAirDate = May 17, 2002 | ProdCode_1 = 5572–197 | ProdCode_2 = 5572–203 | Viewers = 4.58

2.65 (HH)

| ShortSummary = SpongeBob gets a "plan-your-own-party" kit while grocery shopping. He decides to throw a party and invite everyone he knows in Bikini Bottom. Unfortunately for his guests, SpongeBob plans everything to a tight schedule, taking all the fun from his party. When he gets accidentally locked outside, the real party begins, but SpongeBob freaks out thinking that his plan is not being followed. He then gets arrested for not inviting the police officers to his party. In the morning, Patrick tells him the party was a success.| LineColor = 01A8CA| NumParts = 2

{{#invoke:Episode list|sublist|SpongeBob SquarePants season 3| NumParts = 2| EpisodeNumber = 51| EpisodeNumber2 = 11| Title_1 = Club SpongeBob| Title_2 = My Pretty Seahorse| DirectedBy = Andrew Overtoom| WrittenBy = Storyboarded by : Paul Tibbitt & Kent Osborne (directors), Walt Dorhrn (song sequence), Caleb Meurer, Carson Kugler, William Reiss, & Mike Roth Written by : Paul Tibbitt, Kent Osborne, and Mark O'Hare Merriwether Williams, Paul Tibbitt, Kent Osborne (Live Action) | OriginalAirDate = July 12, 2002 | ProdCode_1 = 5572–204| ProdCode_2 = 5572–205 | Viewers = 6.32

3.88 (HH)

| ShortSummary | LineColor = 01A8CA"Club SpongeBob": SpongeBob and Patrick build a small treehouse, and an irritated Squidward wants to join after getting enraged by the two. When they all try to squeeze inside, the house gets launched deep into the Kelp Forest. Spongebob and Patrick try to use a novelty toy, the "Magic Conch Shell" (voiced by Sirena Irwin), to find their way home. Squidward does not believe that the toy has special powers and tries to find a way out on his own. While Squidward fails every time, SpongeBob and Patrick are rewarded with a full buffet that falls out of a descending airplane. Squidward wants the food, but this fails every time when the conch refuses to allow Squidward to have the food. A park ranger comes and the gang believes they're saved, but Squidward is shocked when the ranger praises the same novelty toy. Squidward eventually gives in and praises the toy and waits for its advice to occur."My Pretty Seahorse": While planting flowers on the first day of spring, SpongeBob finds and adopts a seahorse, and names her Mystery. They become close friends, and when Mystery follows him to work at the Krusty Krab, Mr. Krabs orders SpongeBob to get rid of his pet after causing trouble for the customers. Instead of sending her away, SpongeBob hides Mystery in a cupboard in the kitchen. Mystery still unintentionally causes trouble and after he tells them a story of his early life with a dollar, Mr. Krabs advises SpongeBob to release Mystery back into the wild. So with a sad, heavy heart, SpongeBob does just that. Squidward then shows SpongeBob and Mr. Krabs that Mystery ate out of the Krusty Krab's safe, causing the latter two to chase after her.

## DVD release

The DVD boxset for season three was released by Paramount Home Entertainment and Nickelodeon in the United States and Canada on September 27, 2005, almost a year after the season had completed broadcast on television. The DVD release features bonus materials including the pilot episode " Help Wanted " and featurettes.


# National Institute of Technology, Hakodate College

## Abstract

The National Institute of Technology, Hakodate College (函館工業高等専門学校, Hakodate Kōgyōkōtōsenmongakkō) is a national college of technology in Hakodate, Japan. Also known as NIT, Hakodate College or 函館高専 (Hakodate Kōsen).

## Overview

NIT, Hakodate College is located on the hill of Tokuracho in Hakodate, close to Hakodate Airport.

It was established as one of the first-term national institutes of technology (KOSEN). Furthermore, it is the only national institute of technology in the southern part of Hokkaido.

Over 1,000 students are enrolled in the regular courses (5 years) or the advanced courses (2 years).

The school and companies in the Hakodate area collaborate on technology to create original brand craft beers, contributing to the promotion of Hakodate's culture. Additionally, Hakodate is set to host the Mölkky World Championship in August 2024.

## Location

- 〒042-8501 14-1, Tokuracho, Hakodate, Hokkaido, Japan

- Closest train station: Yunokawa (湯の川, Hakodate Transportation Bureau)

- Closest bus stop: Hakodate Kosen-mae (函館高専前, Hakodate Bus)

## School motto, education purpose and goal

Source

- School Motto

- Education Purpose

- Education Goal

- To cultivate engineers with creativity and execution skills.

- To cultivate engineers with basic knowledge of specialized technologies.

- To cultivate engineers who can utilize information technology.

- To cultivate engineers who understand and act in accordance with social history, culture, and engineering ethics.

- To cultivate engineers with multifaceted communication skills.

- To cultivate engineers with design skills for problem-solving.

## Facilities

### Library

The library has about 80,000 books and is generally open to the public. It mainly houses books on engineering.

### Cafeteria

A convenience store and a dining hall are located here. One can enjoy a low-cost meal and purchase stationery, snacks, and drinks.

### Advanced-course building and KOSEN commons center

Within this building, advanced-course students attend more advanced lectures.

### Outdoor facilities

NIT, Hakodate College is well-equipped with outdoor facilities for student activities. This section highlights some of these facilities.

- Gym 1

- Gym 2

- Material arts gym

- Sports ground 1

- Sports ground 2

- Baseball field

- Tennis court

- Golf range

- Archery hall

- Swimming pool

- Syunchōryō Dormitory

## Academic Departments

Source:

### Regular courses (5 years)

- Department of Production Systems Engineering (生産システム工学科, Seisan System Kōgakuka) Mechanical Systems Course (機械コース, Kikai Course) Electrical and Electronic Systems Course (電気電子コース, Denkidenshi Course) Information Systems Course (情報コース, Jōhō Course)

- Mechanical Systems Course (機械コース, Kikai Course)

- Electrical and Electronic Systems Course (電気電子コース, Denkidenshi Course)

- Information Systems Course (情報コース, Jōhō Course)

- Department of Materials and Environmental Engineering (物質環境工学科, Busshitsukankyō Kōgakuka)

- Department of Civil Engineering (社会基盤工学科, Syakaikiban Kōgakuka)

### Advanced courses (2 years)

- Advanced Course of Production Systems Engineering (生産システム工学専攻, Seisan System Kōgaku Senkō)

- Advanced Course of Materials and Environmental Engineering (物質環境工学専攻, Busshitsukankyō Kōgaku Senkō)

- Advanced Course of Civil Engineering (社会基盤工学専攻, Syakaikiban Kōgaku Senkō)


Smurfette principle

# Smurfette principle

## Abstract

The Smurfette principle is the practice in media, such as film and television, to include only one woman in an otherwise entirely male ensemble. It establishes a male-dominated narrative, where the woman is the exception and exists only in reference to the men. The concept is named after Smurfette, the only female among the Smurfs, a group of comic book creatures.

## Description by Katha Pollitt

The term was coined by Katha Pollitt in 1991 in The New York Times:

Contemporary shows are either essentially all-male, like " Garfield ", or are organized on what I call the Smurfette principle: a group of male buddies will be accented by a lone female, stereotypically defined (...) The message is clear. Boys are the norm, girls the variation; boys are central, girls peripheral; boys are individuals, girls types. Boys define the group, its story and its code of values. Girls exist only in relation to boys.

Pollitt observed this as what she thought of in terms of a common media practice while shopping for her daughter's Christmas toys. The initial use of the term was in relation to "preschool culture," that to Pollitt, would hinder a child's understanding of gender. She wrote: "The sexism in preschool culture deforms both boys and girls. Little girls learn to split their consciousness, filtering their dreams and ambitions through boy characters while admiring the clothes of the princess."

The female character essentially represents "femininity" in these cases. She may or may not play a major role in the story, but typically is "everything female." Some examples that Pollitt cites include the mother figure, a “glamour queen,” or a female sidekick of sorts. As a consequence, works employing this trope often fail the Bechdel test, an indicator of gender bias in fiction.

## Observations

In 2011, Pollitt discussed her term again in The Atlantic. She said that the issue is still highly prevalent in the current media. She specifically cited the feature film, Super 8 (popular at that time), which had only one female main character (played by Elle Fanning). Also at this time, she extended the principle to include television networks. The only major female anchor in the MSNBC lineup in 2011, according to Pollitt, was Rachel Maddow. She commented, "It's quite remarkable that there's only this one woman, and it's never equal."

This phenomenon has not disappeared by any means, making many appearances in popular literature and discourse. Journalists complain that major blockbusters often include only one female, and this trend is not fading anytime soon. This is visible in ensemble movie posters, like with Ocean's Eleven, The Matrix, and Star Wars, among many others. New York Magazine compiled all lines spoken by women in the Star Wars franchise who are not Princess Leia, leaving a mere 63 seconds of female dialogue during the total series run time of nearly seven hours (23,160 seconds). Steve Rose looks at Eleven's situation in the TV show Stranger Things, where she is essentially replaced (while on her own adventures) by Max, another young girl, who is also teased, then "lusted after," another common reaction to a lone female character. The "Smurfette," or sole female cast member, has been understood to typically have a stereotypical role of a romantic partner, a “brooding badass,” or exists to deflate the tension of an all-male cast.

As a result of the discontent about the lack of women, a new pattern has emerged, of “gender-inversion,” resulting in versions of existing media franchises with lead casts of exclusively female actresses, like Ocean's 8 and Ghostbusters.

The Geena Davis Institute on Gender in Media found that only “10% of all films have a gender balanced cast,” thus reinforcing the existence of the lack of fair female representation, i.e. the Smurfette Principle.

In an article and video for Bitch Magazine, Anita Sarkeesian asserts that the tendency of media from the 1980s and 1990s—which typically adhere to this principle—continuously being remade results in the recurrence of this issue, creating an ongoing cycle. She also called on the film industry to include more female characters, or even a female-dominated cast, and pass the Bechdel test, stating that after these are kept in mind and actually accomplished, meaningful diversity will be possible.

## Uses in scholarship

Rickie Solinger, in a review of some of Pollitt's major works up to 1993, wrote that the Smurfette principle applies to preschoolers and adults alike.

Jan Susina, a scholar and researcher of child and adolescent literature, used the term in a 1995 edition of the journal, The Lion and the Unicorn, to back up his assertion that children's literature is being “dumbed down” as a larger symptom of cultural problems, particularly that entertainment is like “junk food,” or unrewarding to the audience. He uses Pollitt's term as evidence that a lack of women contributes to low quality media for children and also that the popular media has picked up on this issue in major publications.

## Examples

The principle has been observed in the following works among others:

- Dolly for Sue in the Island of Misfit Toys sequence in Rudolph the Red-Nosed Reindeer

- Miss Piggy in The Muppets

- Princess Leia in Star Wars

- Penny in The Big Bang Theory (seasons 1–3) Averted in later seasons

- Averted in later seasons

- Elaine Benes in Seinfeld

- Kanga in Winnie the Pooh

- April O'Neil in Teenage Mutant Ninja Turtles

- Gamora in Guardians of the Galaxy

- Black Widow in The Avengers and its first sequel Avengers: Age of Ultron Averted in the latter two sequels Avengers: Infinity War and Avengers: Endgame

- Averted in the latter two sequels Avengers: Infinity War and Avengers: Endgame

- Eleven in Stranger Things (season 1) Averted in later seasons

- Averted in later seasons

- Wonder Woman in the DC Extended Universe

- Deandra Reynolds in It's Always Sunny in Philadelphia


Rasim Kiçina

# Rasim Kiçina

## Abstract

Rasim Kiçina (25 August 1972 – 30 May 1999) was reowned commander of Kosovo Liberation Army and early member of the General Staff of the KLA, who was killed by in an ambush near Arllat during the Kosovo War.

## Early life

Rasim Kiçina was born on August 25, 1972, in Baicë, Drenica, into a modest but respected family known for their bravery and resistance against foreign rule. His grandfather had taken up arms against occupiers, a tradition of defiance that influenced Rasim's upbringing.

Rasim completed his primary education in Baicë, where he was known for his academic abilities and athletic physique. In 1987, he enrolled in the "Skenderbeu" high school in Drenas, where he stood out not only in academics but also in sports, particularly football. He was sociable and well-liked by other students.

However, an important event occurred in 1992 when Rasim, still in high school, confronted two armed Serbian police officers who were harassing Albanian passengers on a train. Demonstrating his physical strength and courage, Rasim disarmed and struck the officers to unconsciousness in front of the harassed passengers. This act marked the beginning of his active resistance against Serbian authorities.

## Involvement in the Kosovo Liberation Army

### First Actions of the KLA

Rasim Kiçina's early acts of resistance did not go unnoticed. Commanders of the Kosovo Liberation Army, including the Adem Jashari, became aware of his courage. By the early 1990s Rasim established contacts with key members of the Kosovo Albanian political resistance and had aligned himself with the People's Movement of Kosovo.

In the fall of 1995, Rasim joined a fighting group led by Musa Jashari, a relative of Adem Jashari. Alongside other fighters, Rasim participated in military training and preparations for armed resistance against the Serbian regime. His house in Baicë became a safe haven for KLA fighters, and he frequently traveled to Albania to acquire weapons for the armed resistance.

### During the War

By 1996, Rasim Kiçina had intensified his involvement in the armed resistance. He was part of numerous armed actions carried out by the KLA, targeting Serbian police and military units. He participated in the Battle of Likoshan in 1998. Rasim distinguished himself in combat, particularly for his ability to lead and his use of heavy weaponry. He was also part of the elite combat unit "ALFA" of the KLA, which included prominent fighters such as Mujë Krasniqi, Bekim Berisha or Besim Mala.

Rasim became a key figure in organizing military resistance in the Drenica region. He established a KLA military base in Baicë and helped train new recruits. Throughout 1998, he participated in numerous battles, including defending strategic positions in Baicë or Kijevë.

Rasim also played a significant role in facilitating arms shipments from Albania, leading several missions to bring back much-needed weapons and ammunition for the KLA fighters in Drenica.

## Death

On May 30, 1999, while on a mission with several other KLA fighters, Rasim Kiçina was ambushed by Serbian forces near the village of Negroc in the Drenica region. He and his comrade, Ragip Halilaj, were killed in the attack. His body was buried by fellow fighters in the nearby village of Arllat.

## Legacy

Rasim Kiçina is remembered as one of the most dedicated and courageous key fighters of the Kosovo Liberation Army. His heroism and sacrifice have left a lasting impact on the memory of his comrades and people of his country. In recognition of his contribution to the fight for Kosovo's independence, he was awarded with the title " Hero of Kosovo " and in 2019, the President of Kosovo, Hashim Thaqi, inaugurated the statues of Kiçina and Bedri Shala, in their hometown Drenas. The Drenas Municipal Assembly also named an elementary school after him, and a memorial plaque marks the site where he fell in Arllat.


Joseph Henry Leo Schlarman

# Joseph Henry Leo Schlarman

## Abstract

Joseph Henry Leo Schlarman (February 23, 1879 – November 10, 1951) was an American prelate of the Roman Catholic Church. He served as bishop of the Diocese of Peoria in Illinois from 1930 until his death in 1951. In 1951, Schlarman received the personal title of archbishop from the Vatican.

## Biography

### Early life

One of ten children, Joseph Schlarman was born on February 23, 1879, in Breese, Illinois, to Bernard and Philomena (née Keyser) Schlarman. His grand-nephew is Stanley Girard Schlarman, a former bishop of the Diocese of Dodge City in Kansas. Philomena Schlarman was born in Germany, and his paternal grandparents were from Hanover.

As a young boy, Schlarman walked two miles to school every morning and attended daily mass. For three years after graduating from grade school, he worked the fields in the summer and went to school in the fall, studying until the corn planting season arrived the next spring. Planning to enter medicine, Schlarman studied at Quincy College in Quincy, Illinois, for four years. After deciding to enter the priesthood, Schlarman studied theology at the University of Innsbruck in Innsbruck, Austria.

Schlarman was ordained a priest in Austria by Cardinal Johannes Baptist Katschthaler for the Diocese of Belleville on June 29, 1904. He then attended the Pontifical Gregorian University in Rome, earning a Doctor of Canon Law degree in 1907. After returning to Illinois, Schlarman served as a curate at St. Peter's Cathedral Parish in Belleville from 1907 until 1909. He was then appointed chancellor of the diocese.

### Bishop of Peoria

On April 19, 1930, Schlarman was appointed the third bishop of the Diocese of Peoria by Pope Pius XI. He received his episcopal consecration on June 17, 1930, from Cardinal George Mundelein, with Bishops Henry J. Althoff and Edward Hoban serving as co-consecrators, at St. Peter's Cathedral. From 1936 to 1937, Schlarman served as chair of Illinois Governor Henry Horner 's Commission for Study of Prison Problems.

In 1943 and 1944, Schlarman served as president of the National Catholic Rural Life Conference, an organization founded to improve the quality of life in rural areas. In an address to that conference in November 1944, Schlarman said that the U.S. Government should plan to relocate many war veterans to farming areas once World War II was over. He visited the countryside in Central America and Mexico, and wrote many articles on rural life there. He help plan in 1950 the International Rural Life Congress in Rome, but his health prevented him from attending.

Schlarman was given the personal title of archbishop by Pope Pius XII on June 17, 1951. Suffering from poor health, Schlarman underwent 15 operations and was administered the rite of extreme unction six times. In September 1951, he was well enough to visit Mexico as part of plans to open a seminary in Montezuma, Mexico. He had just published his history book, From Quebec to New Orleans, The Story of the French in America and Mexico, Land of Volcanoes.

Joseph Schlarman died in Peoria on November 10, 1951, from a heart attack, a day after returning from Erie, Pennsylvania, and Chicago. He was age 72. He is buried at St. Mary's Cemetery in Peoria.

## Publications

From Quebec to New Orleans, The Story of the French in America and Mexico, Land of Volcanoes.


# Billboard Year-End Hot 100 singles of 1980

## Abstract

This is a list of Billboard magazine's Top Hot 100 songs of 1980.


Phryne

# Phryne

## Abstract

Phryne (/ ˈ f r aɪ n i /; Ancient Greek: Φρύνη, romanized: Phrū́nē, c. 371 BC – after 316 BC) was an ancient Greek hetaira (courtesan). Born Mnesarete, she was from Thespiae in Boeotia, but seems to have lived most of her life in Athens, where she became one of the wealthiest women in Greece.

Phryne is best known for her trial for impiety, in which she was defended by the orator Hypereides. According to legend, she was acquitted after baring her breasts to the jury, though the historical accuracy of this episode is doubtful. She also modeled for the artists Apelles and Praxiteles, and the Aphrodite of Knidos was based on her. Largely ignored during the renaissance, artistic interest in Phryne began to grow from the end of the eighteenth century. Her trial was famously depicted by Jean-Léon Gérôme in the 1861 painting Phryne Before the Areopagus, which influenced many subsequent depictions of her.

## Life

Phryne was from Thespiae in Boeotia. She was probably born around 371 BC, and was the daughter of Epicles. Both Plutarch and Athenaeus say that her real name was Mnesarete. According to Plutarch she was called Phryne because she had a pale complexion like a toad (phryne in Greek); she also used the name Saperdion.

Phryne seems to have spent most of her life in Athens. She might have come there with her family following the conquest of Thespia by Thebes in 373 BC, been born in Athens to Thespian refugees following the Theban conquest, or been brought there as a girl to take part in the sex trade, as was Neaira, another fourth-century hetaira. She apparently grew up poor – comic playwrights portray her picking capers – and became one of the wealthiest women in the Greek world. According to Callistratus, after Alexander razed Thebes in 335, Phryne offered to pay to rebuild the walls. She was also said to have dedicated a statue of herself at Delphi, and a statue of Eros to Thespiae. Phryne probably lived beyond 316 BC, when Thebes was rebuilt; according to Plutarch her fame meant that she could continue to charge high fees to her clients in her old age.

Very little is known about Phryne's life for certain, and much of her biography transmitted in ancient sources may be invented: Helen Morales writes that separating fact from fiction in accounts of Phryne's life is "impossible".

### Trial

The most famous event in Phryne's life was the prosecution brought by Euthias, where she was defended by Hypereides. According to legend, Hypereides exposed her breasts to the jury, who were so struck by her beauty that she was acquitted.

According to the ancient sources, Phryne was charged with asebeia, a kind of blasphemy. An anonymous treatise on rhetoric, which summarises the case against Phryne, lists three specific accusations against her – that she held a "shameless komos " or ritual procession, that she introduced a new god, and that she organised unlawful thiasoi or debauched meetings. The charge of introducing a new god had previously been used in the trial of Socrates; that of organising thiasoi is also known from the trial of Ninos. According to Harpocration, the new god introduced by Phryne was called Isodaites; though Harpocration describes him as being "foreign", the name is Greek and other sources consider it an epithet of Dionysus, Helios, or Pluto.

The case against Phryne was brought by Euthias, one of her former lovers; Hypereides, who spoke in her defence, was also one of Phryne's lovers. According to an ancient tradition, Euthias' case against Phryne was motivated by a personal quarrel rather than Phryne's alleged impiety. Craig Cooper suggests that the trial of Phryne was politically motivated. He observes that Aristogeiton, who made a speech for the prosecution, was a political enemy of Hypereides and prosecuted him for illegally introducing a decree after the Battle of Chaeronea in 338. Hypereides' defence speech survives only in fragments, though it was greatly admired in antiquity. Two prosecution speeches are mentioned by Athenaeus, though neither survive – one composed by Anaximenes of Lampsacus and delivered by Euthias, the other composed by Aristogeiton. The date of the trial is uncertain: it must have been before Anaximenes moved to Macedon, and therefore was perhaps between 350 and 340 BC.

Famously, Phryne was said to have been acquitted after the jury saw her bare breasts – Quintilian says that she was saved " non Hyperidis actione... sed conspectu corporis " ("not by Hypereides' pleading, but by the sight of her body"). Three different versions of this story survive. In Quintilian's account, along with those of Sextus Empiricus and Philodemus, Phryne makes the decision to expose her own breasts; while in Athenaeus' version Hypereides exposed Phryne as the climax of his speech, and in Plutarch's version Hypereides exposed her because he saw that his speech had failed to persuade the jury. Christine Mitchell Havelock notes that there is separate evidence for women being brought into the courtroom to arouse the sympathy of the jury, and that in ancient Greece baring the breasts was a gesture intended to arouse such a compassionate response, so Phryne's supposed behaviour in the court is not without parallel in Greek practice. However, this episode probably never happened. It was not mentioned in Posidippus ' version of the trial in his comedy Ephesian Woman, quoted by Athenaeus. Ephesian Woman was produced c. 290 BC, and the story of Phryne bearing her breasts therefore probably postdates this. In Posidippus' version, Phryne personally pleaded with each of the jurors at her trial for them to save her life, and it was this which secured her acquittal. The story of Phryne baring her breasts may have been invented by Idomeneus of Lampsacus. Though all of the ancient accounts assume that Phryne was on trial for her life, asebeia was not necessarily punished by death; it was an agōn timētos, in which the jury would decide on the punishment if the accused was convicted.

Hermippus reports that after Phryne's acquittal, Euthias was so furious that he never spoke publicly again. Kapparis suggests that in fact he was disenfranchised, possibly because he failed to gain one fifth of the jurors' votes and was unable to pay the subsequent fine. The trial of Phryne also supposedly led to two new laws being passed governing courtroom behaviour: one forbade the accused being present while the jury considered their decision; the other forbade lament in the courtroom.

### Model

Phryne was the model for two of the great artists of classical Greece, Praxiteles and Apelles. She is most famously associated with Praxiteles' Aphrodite of Knidos, the first three-dimensional and monumentally-sized female nude in ancient Greek art. However, this association appears only in Athenaeus and the sixth-century rhetorician Choricius of Gaza; it is not mentioned by other ancient authors who discuss the Knidia such as Pliny the Elder, and Clement of Alexandria names the model for the Knidia not as Phryne but Cratina.

Praxiteles also produced a golden or gilt statue of Phryne which was displayed – according to Pausanias dedicated by Phryne herself – in the sanctuary of Apollo at Delphi. This may have been the first female portrait ever dedicated at Delphi; it was certainly the only statue of a woman alone to be dedicated before the Roman period. According to Pliny, Phryne was also the model for Praxiteles' sculpture of a smiling courtesan, and one of Praxiteles' sculptures of Eros was said to have been inspired by his desire for Phryne.

Like Praxiteles, Apelles used Phryne as a model for Aphrodite. According to Athenaeus, he was inspired by the sight of Phryne walking naked into the sea at Eleusis to use her as a model for his painting of Aphrodite Anadyomene (Aphrodite Rising from the Sea). This was displayed at the sanctuary of Asclepius on the Greek island of Kos, and by the first century AD it appears to have been one of Apelles' best-known works.

## Reception

Phryne was largely ignored during the Renaissance, in favour of more heroic female figures such as Lucretia, but interest in depicting her increased in the eighteenth century with the advent of Neoclassicism. Early depictions of her by Angelica Kauffmann and J. M. W. Turner avoid eroticising her, but in the latter half of the nineteenth century, French academic painters focused more on the eroticism of Phryne's life. The most famous nineteenth century depiction of Phryne was Jean-Léon Gérôme 's Phryne before the Areopagus, which was controversial for showing her covering her face in shame, in the same pose that Gérôme used in several paintings of slaves in Eastern slave-markets. Driven by this controversy, Gérôme's painting was widely reproduced and caricatured, with engravings by Léopold Flameng, a bronze by Alexandre Falguière, and a painting by Paul Cézanne all modelled after Gérôme's Phryne.

In nineteenth century literature, Phryne appears in the poetry of Charles Baudelaire and Rainer Maria Rilke. In Baudelaire's "Lesbos", from Les Fleurs du Mal, she is used metonymically to represent courtesans in general. In Rilke's Die Flamingos, the flamingos are compared to Phryne, as they seduce themselves – by folding their wings over their own heads – more effectively than even she could ("they seem to think / themselves seductive; that their charms surpass / a Phryne’s"). Late nineteenth-century depictions of Phryne in other media included a waltz by Antonin d'Argenton, a shadow-theatre production by Maurice Donnay – where the scene of Phryne's trial was modelled on Gérôme's painting –, and a comic opera by Camille Saint-Saëns.

In the twentieth century, Phryne made the transition to cinema. Alessandro Blasetti 's " Il processo di Frine " adapted the story of Phryne's trial with a contemporary setting, based on a short story by Edoardo Scarfoglio. The following year, the peplum film Frine, cortigiana d'Oriente ("Phryne, the Oriental Courtesan") was released. Both films depict Phryne's disrobing at her trial with an iconography influenced by Gérôme's painting.

## Works cited


PSA XUD engine

# PSA XUD engine

## Abstract

The PSA XUD is a diesel engine designed and built by PSA - Peugeot and Citroën. It is an Indirect injection (IDI) engine, that uses a version of the Ricardo Consulting Engineers Ricardo Comet V prechamber cylinder head design. The engine comes in 1.8 L (1,769 cc), 1.9 L (1,905 cc), and 2.1-liter displacements. The 2.1 has 12 valves, all displacements were built either naturally aspirated or turbocharged. The XUD was the predecessor to the HDI range of engines. Early HDi Engines were a PSA design, later 16-valve engines were jointly developed with Ford.

## Design

The XUD was available with either SOHC 8-valve or 12-valve heads. It was mainly applied transversally in front wheel drive vehicles, tilted by 30°. However, some applications in non-PSA vehicles had the engine installed longitudinally, with rear-wheel drive. The XUD is built in Citroën's plant in Trémery, near Metz.

Displacement ranges between 1.8 and 2.1 L (1,769 and 2,138 cc), and all XU diesel engines have a stroke of either 88 or 92 mm (3.46 or 3.62 in). The former was shared with the XU9. Bore sizes range from 80 to 86 mm (3.15 to 3.39 in), some of which are also shared with other XU engines.

Upon its release the engine was noted as one of the best diesel engines (for cars and light vans) in the world with its high power output and refinement it made all other diesel engines seem agricultural. It was also particularly light, with a ready-to-run XUD9 weighing 157 kg (346 lb), 15% less than a comparable diesel of the previous generation.

### Vegetable oil fuel

The engine, because it is indirect injection, with a slower combustion burn time than direct injection, is suitable to run on SVO (pure vegetable oil). A feature of the Ricardo Comet pre-chamber design is that it makes the engine tolerant of low Cetane value fuels such as SVO. The viscosity of vegetable oil when cold is too great for rotary injection pumps, (in particular the weaker Lucas CAV pump, the Bosch VE fuel pump is superior), preventing it from acting as a lubricant and increasing the workload on the distributor/rotary injection pump and damaging it. The Lucas EPIC pump fitted to the 2.1 L 12 valve turbo-diesel engine after 1995 is the weakest pump of all.

## XUD7

The XUD7 has a displacement of 1.8 L (1,769 cc), with a bore and a stroke of 80 mm × 88 mm (3.15 in × 3.46 in). Output is 60 PS (44 kW; 59 hp) for the naturally aspirated version or 78 PS (57 kW; 77 hp) for the turbocharged model. An intercooled turbocharged version was introduced later, with 90 PS (66 kW; 89 hp) on tap. All are Diesel engines.

## XUD9

The XUD9 has a displacement of 1.9 L (1,905 cc), with a bore and a stroke of 83 mm × 88 mm (3.27 in × 3.46 in). Both turbocharged and naturally aspirated versions were produced. Most turbocharged versions feature an intercooler, although a limited number of installations in the Citroën Xantia featured a Turbocharger without intercooler. Both engines also featured either a Bosch or a Lucas mechanical fuel pump and injectors. The engine version with the Bosch pump is known to have been run with vegetable oil. The original XUD9 engine is known as the "square port" engine, as its cylinder head has square exhaust ports. Later (and noticeably improved) XUD9A engines have oval ports.

PSA Group licensed a modified version of the naturally aspirated version of the engine with a catalytic converter designated the XUD9/Z to Hyundai which was rated at 50kw. It was used in the European specification of the Lantra (1996–1999).

## XUD11

The XUD11 was available in two displacements:

- 2.1 L (2,138 cc) — XUD11 A naturally aspirated

- 2.1 L (2,088 cc) — XUD11 ATE/BTE turbocharged

Both were 12-valve SOHC engines with a 92 mm (3.62 in) stroke. The naturally aspirated XUD11 A was bored to 86 mm (3.39 in) for a total displacement of 2.1 L (2,138 cc), while the turbocharged ATE/BTE versions were reduced in bore to 85 mm (3.35 in) for a total of 2.1 L (2,088 cc). The BTE engines used a Lucas EPIC (Electronically Programmed Injection Control) fuel pump, whereas the ATE engines used a Bosch injection pump with a throttle cable.

## Vehicles

The engine has been installed into the following vehicles:-


Holy Spirit in Christianity

# Holy Spirit in Christianity

## Abstract

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 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 the Holy Spirit is identified with the Spirit of Christ, the Spirit of Truth, and the Paraclete (helper).

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.

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.

## Etymology and usage

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.

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.

## Names

### Hebrew Bible

Source:

- וְר֣וּחַ קָדְשׁ֑וֹ (rûaḥ qodšô) – His Holy Spirit (Isaiah 63:10)

- וְר֣וּחַ קָ֝דְשְׁךָ֗ (rûaḥ qodšəkā) – Your Holy Spirit (Psalm 51:11)

- וְר֣וּחַ אֱלֹהִ֔ים (rûaḥ ĕlōhîm) – Spirit of God (Genesis 1:2)

- נִשְׁמַת־ר֨וּחַ חַיִּ֜ים (nišmat-rûaḥ ḥayyîm) – The Breath of the Spirit of Life (Genesis 7:22)

- ר֣וּחַ יְהוָ֑ה (rûaḥ YHWH) – Spirit of YHWH (Isaiah 11:2)

- ר֧וּחַ חָכְמָ֣ה וּבִינָ֗ה (rûaḥ ḥokmâ ûbînâ) – Spirit of Wisdom and Understanding (Isaiah 11:2)

- ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה (rûaḥ ʿēṣâ ûgəbûra) – Spirit of Counsel and Might (Isaiah 11:2)

- ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהוָֽה (rûaḥ daʿat wəyīrəʾat YHWH) – Spirit of Knowledge and Fear of YHWH (Isaiah 11:2)

### New Testament

- πνεύματος ἁγίου (Pneumatos Hagiou) – Holy Spirit (Matthew 1:18)

- πνεύματι θεοῦ (Pneumati Theou) – Spirit of God (Matthew 12:28)

- ὁ παράκλητος (Ho Paraclētos) – The Comforter, cf. Paraclete John 14:26 (John 16:7)

- πνεῦμα τῆς ἀληθείας (Pneuma tēs Alētheias) – Spirit of Truth (John 16:13)

- Πνεῦμα Χριστοῦ (Pneuma Christou) – Spirit of Christ (1 Peter 1:11)

Depending on context:

- πνεῦμα (Pneuma) – Spirit (John 3:8)

- Πνεύματος (Pneumatos) – Spirit (John 3:8)

## Biblical portrayal

### Old Testament

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.

### New Testament

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".

#### Synoptic Gospels

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.

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".

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".

#### Acts of the Apostles

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.

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.

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".

#### Johannine literature

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.

In John 14:26, Jesus states: "But the Comforter, 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.

#### Pauline epistles

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.

The First Epistle to the Thessalonians, which was likely the first of Paul's letters, introduces a characterization of the Holy Spirit in 1 Thessalonians 1:6 and 1 Thessalonians 4:8 which is found throughout his epistles. In 1 Thessalonians 1:6 Paul refers to the imitation of Christ (and himself) and states: "And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit", whose source is identified in 1 Thessalonians 4:8 as "God, who giveth his Holy Spirit unto you".

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 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.

#### In the Apocrypha

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,

#### Jesus and the Holy Spirit

The New Testament details a close relationship between the Holy Spirit and Jesus during his earthly life and ministry. The Apostles' Creed echoes the statements in the Gospels of Luke and Matthew, stating that Jesus was conceived by the Holy Spirit and born of the Virgin Mary.

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:

- "Spirit without measure" having been given to Jesus in John 3:34, referring to the word spoken by Jesus (Rhema) being the words of God.

- Baptism of Jesus, with the Holy Spirit descending on him as a dove in Matthew 3:13–17, Mark 1:9–11 and Luke 3:21–23.

- Temptation of Jesus, in Matthew 4:1 the Holy Spirit led Jesus to the desert to be tempted.

- The Spirit casting out demons in Exorcising the blind and mute man miracle.

- Rejoice the Spirit in Luke 10:21 where seventy disciples are sent out by Jesus.

- Acts 1:2 states that until his death and resurrection, Jesus "had given commandment through the Holy Spirit unto the apostles".

- Referring to the sacrifice of Jesus to be crucified out of obedience to the father, Hebrews 9:14 states that Jesus "through the eternal Spirit offered himself without blemish unto God".

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, the Spirit of truth... shall bear witness of me".

## Mainstream doctrines

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.

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".

For the majority of Christian denominations, the Holy Spirit is the third Person of the Holy Trinity – Father, Son, and Holy Spirit, and is Almighty God. As such he is personal and also fully God, co-equal and co-eternal with God the Father and the Son of God. He is different from the Father and the Son in that he proceeds from the Father (and, according to Roman Catholics, Old Catholics, Lutherans, Anglicans, and other Protestants, from the Father and the Son) as described in the Nicene Creed. The Triune God is thus manifested as three Persons (Greek hypostases), in One Divine Being (Greek: Ousia), called the Godhead (from Old English: Godhood), the Divine Essence of God.

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.

The Holy Spirit is credited with inspiring believers and allowing for them to interpret all the sacred scripture, and leads prophets both in Old Testament and New Testament. Christians receive the Fruits of the Holy Spirit by means of his mercy and grace.

### God 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.

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."

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.

### Procession of the Holy Spirit

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 Filioqu e clause.

In 589, the Third Council of Toledo in its third canon officially accepted the doctrine of the procession of the Holy Spirit from the Father and the Son (a Patre et Filio procedere). During the next few centuries, two distinctive schools of thought were gradually shaped, Eastern and Western. Eastern theologians were teaching that the Holy Spirit proceeds from the Father only (notion referred as monoprocessionism), while Western theologians were teaching that the Holy Spirit proceeds from the Father and the Son (notion referred as filioquism). In Mystagogy of the Holy Spirit, Photios I of Constantinople sets out the Eastern position. Debates and controversies between the two sides became a significant point of difference within Christian pneumatology, including their historical role in setting the stage for the Great Schism of 1054.

### Fruit and Gifts of the Spirit

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:

But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law.

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 " 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 " 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.

## Denominational variations

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 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.

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 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.

Non-trinitarian views about the Holy Spirit differ significantly from mainstream Christian doctrine.

### Catholicism

The Holy Spirit has been a topic in at least two papal encyclicals:

- Divinum illud munus – Pope Leo XIII (1897)

- Dominum et vivificantem – Pope John Paul II (1986)

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.

### Jehovah's Witnesses and Christadelphians

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.

### The Church of Jesus Christ of Latter-day Saints

Members of the Church of Jesus Christ of Latter-day Saints (LDS Church) believe that the Holy Ghost is the third member of the Godhead, and is a personage of spirit, without a body of flesh and bones. Unlike in many other denominations, the term "Holy Ghost" remains much more common than "Holy Spirit" in LDS contexts. Nevertheless, the Holy Ghost is sometimes referred to as the Spirit, the Holy Spirit, the Spirit of God, the Spirit of the Lord, or the Comforter. Latter-day Saints believe in a kind of social trinitarianism and subordinationism, meaning that the Father, the Son, and the Holy Ghost are understood as being unified in will and purpose, but not in substance. The Holy Ghost is believed to be subordinate to the Father and the Son and operates under their direction. The Holy Ghost, like all intelligent beings, is believed to be fundamentally eternal, uncreated, and self-existent.

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".

## Symbolism and art

### Symbolism

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.

- Water – signifies the Holy Spirit's action in Baptism, such that in the manner that "by one Spirit were all baptized", so they are "made to drink of one Spirit". Thus the Spirit is also personally the living water welling up from Christ crucified as its source and welling up in Christians to eternal life. The Catechism of the Catholic Church, item 1137, considers the Water of Life reference in the Book of Revelation "one of most beautiful symbols of the Holy Spirit".

- Anointing – The symbolism of blessing with oil also signifies the Holy Spirit, to the point of becoming a synonym for the Holy Spirit. The coming of the Spirit is referred to as his "anointing". In some denominations anointing is practiced in Confirmation; ("chrismation" in the Eastern Churches). Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. The title " Christ " (in Hebrew, messiah) means the one "anointed" by God's Spirit.

- Fire – symbolizes the transforming energy of the Holy Spirit's actions. In the form of tongues "as of fire", the Holy Spirit rested on the disciples on the morning of Pentecost.

- Cloud and light – The Spirit comes upon the Virgin Mary and "overshadows" her, so that she might conceive and give birth to Jesus. On the mountain of transfiguration, the Spirit in the "cloud came and overshadowed" Jesus, Moses and Elijah, Peter, James and John, and "a voice came out of the cloud, saying, 'This is my Son, my Chosen; listen to him!'"

- The dove – When Christ comes up from the water of his baptism, the Holy Spirit, in the form of a dove, comes down upon him and remains with him.

- Wind – The Spirit is likened to the "wind that blows where it will," and described as "a sound from heaven like the rush of a mighty wind."

### Art, literature and architecture

Art

The Holy Spirit has been represented in Christian art both in the Eastern and Western Churches using a variety of depictions. The depictions have ranged from nearly identical figures that represent the three persons of the Holy Trinity, to a dove, to a flame.

The Holy Spirit is often depicted as a dove, based on the account of the Holy Spirit descending on Jesus like a dove when he was baptized in the Jordan river. In many paintings of the Annunciation, the Holy Spirit is shown in the form of a dove, coming down towards Mary on beams of light, as the Archangel Gabriel announces Jesus Christ 's coming to Mary. A dove may also be seen at the ear of Gregory the Great – as recorded by his secretary – or other church father authors, dictating their works to them. The dove also parallels the one that brought the olive branch to Noah after the deluge, as a symbol of peace.

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.

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.

Literature

The Holy Spirit has traditionally been a subject matter of strictly theological works focused on proving the central doctrines concerning the Holy Spirit, often as a response to arguments from religious groups who deny these beliefs. In recent years, however, the Holy Spirit has made an entrance into the world of (Christian) literature through books such as The Shack published in 2007.

## Sources

- This article incorporates text from a publication now in the public domain: