Holy Spirit in Christianity

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 entity itself being God.Grudem, Wayne A. 1994. ''Systematic Theology: An Introduction to Biblical Doctrine.'' Leicester, England: Inter-Varsity Press; Grand Rapids, MI: Zondervan page 226. 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).''Catechism of the Catholic Church''
Expectation of the Messiah and his Spirit (nos. 711–712)
In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete and the Holy Spirit.Grabe, Petrus J. ''The Power of God in Paul's Letters'' 2008 , pp. 248–249''Spirit of Truth: The origins of Johannine pneumatology'' by John Breck 1990 , pages 1–5

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."''Lord, giver of life'' (Lona) by Jane Barter Moulaison 2006 page 5 Since the first century, Christians have also called upon God with the trinitarian formula "Father, Son and Holy Spirit" in prayer, absolution and benediction.Vickers, Jason E. ''Invocation and Assent: The Making and the Remaking of Trinitarian Theology.'' Wm. B. Eerdmans Publishing, 2008. , pages 2–5''The Cambridge Companion to the Trinity'' by Peter C. Phan 2011 , pages 3–4 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'' (, pneuma) is found around 385 times in the New Testament, with some scholars differing by three to nine occurrences.''Companion Bible–KJV–Large Print'' by E. W. Bullinger, Kregel Publications, 1999. . Page 146. ''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'' (). (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 '.

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 '. 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 (''Ruah qadesow'') – His Holy Spirit (Isaiah 63:10)Interlinear Bible on Bible Hub

* וְר֣וּחַ קָ֝דְשְׁךָ֗ (''Ruah qadseḵa'') – Your Holy Spirit ( Psalm 51:11)
* וְר֣וּחַ אֱלֹהִ֔ים (''Ruah Elohim'') – Spirit of God (Genesis 1:2)
* נִשְׁמַת־ר֨וּחַ חַיִּ֜ים (''Nismat Ruah hayyim'') – The Breath of the Spirit of Life (Genesis 7:22)
* ר֣וּחַ יְהוָ֑ה (''Ruah YHWH'') – Spirit of YHWH (Isaiah 11:2)Interlinear Bible on Bible Hub

* ר֧וּחַ חָכְמָ֣ה וּבִינָ֗ה (''Ruach hakmah ubinah'') – Spirit of Wisdom and Understanding (Isaiah 11:2)
* ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה (''Ruah esah ugeburah'') – Spirit of Counsel and Might (Isaiah 11:2)
* ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהוָֽה (''Ruah daat weyirat 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.''Acts and Pauline writings'' by Watson E. Mills, Richard F. Wilson 1997 , pages xl–xlx 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 the Gospel of Luke (in 1–2) prior to the birth of Jesus. In Luke 1:15, John the Baptist was said to be "filled with the Holy Spirit" prior to birth, and the Holy Spirit came upon the Virgin Mary in Luke 1:35. In Luke 3:16, 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".''A Bible Handbook to the Acts of the Apostles'' by Mal Couch 2004 , pages 120–129 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, 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.''The Acts of the Apostles'' by Luke Timothy Johnson, Daniel J. Harrington 1992 , pages 14–18

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, John 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, venthe 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.''Theology of Paul the Apostle'' by James D. G. Dunn 2003 , pages 418–420 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".''A Concise Dictionary of Theology'' by Gerald O'Collins, Edward G. Farrugia 2004 page 115''Holy People of the World: A Cross-Cultural Encyclopedia, Volume 3'' by Phyllis G. Jestice 2004 , pages 393–394

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,
:Some say, "Mary conceived by the Holy Spirit." They are in error. They do not know what they are saying. When did a woman ever conceive by a woman?

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:''Jesus in Trinitarian Perspective: An Introductory Christology'' by Scott Horrell, Donald Fairbairn, Garrett DeWeese and Bruce Ware (Oct 1, 2007) pages 208–213

:* "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, venthe Spirit of truth ... shall bear witness of me".''John'' by Andreas J. Köstenberger 2004 , page 442''The Gospel of John: Question by Question'' by Judith Schubert 2009 , pages 112–127

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.''The Cambridge Companion to Christian Doctrine'' by Colin E. Gunton (Jun 28, 1997) , pages 280–285 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 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, Anglicans, and Protestants, from the Father and the Son) as described in the Nicene Creed. The Triune God is thus manifested as three ''Persons'' (Greek ''hypostases''),See discussion in in One Divine Being (Greek: Ousia), called the Godhead (''from Old English: Godhood''), the Divine Essence of God.'' CCC''
The Dogma of the Holy trinity

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."Harrington, Daniel J., SJ. "Jesus Goes Public." ''America,'' Jan. 7–14, 2008, p. 38 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.''The Wiersbe Bible Commentary: The Complete New Testament'' by Warren W. Wiersbe 2007 , page 471 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.''The mystery of the Triune God'' ... 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. by John Joseph O'Donnell 1988 page 75 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 Saint 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 Holy Spirit proceeds from the Father only (notion referred as ''monoprocessionism''), while Western theologians were teaching that Holy Spirit proceeds from the Father and the Son (notion referred as ''filioquism''). Debates and controversies between two sides became a significant point of difference within Christian pneumatology, inclusive of 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''CCC'' nos
1830–32
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.''The Epistle to the Galatians'' (The New International Commentary on the New Testament) by Ronald Y. K. Fung (Jul 22, 1988) Wm. B. Eerdmans Publishing , pages 262–263 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.2nd ed. 2001 Chapter Thirty – "The work of the Holy Spirit" (pp. 275ff.)"> Chapter Thirty – "The work of the Holy Spirit" (pp. 275ff.)
. 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.''The Holy Spirit: Classic and Contemporary Readings'' by Eugene F. Rogers Jr. (May 19, 2009) Wiley , page 81

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

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