Christian Theology
Christian Theology
Explain the biblical teaching of the Holy Spirit. If the Spirit “proceeds from the Father (and the Son)” does that not suggest he is in some way inferior to the Father and Son? Is the Spirit simply the power of God? Use Scripture and the course texts to support your work.
Christian Theology
Logan Coffey
WednesdayJun 5 at 9:53am
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Greetings to all you passionate disciples of Jesus! I pray that your week has been full of God’s grace and mercy, especially as we dig into this week’s focus on Pneumatology. I admittedly have an affinity for studying the Holy Spirit in Scripture, which probably comes from living for so many years in ignorance of the person of the Holy Spirit. This has been my favorite week so far. Today, I would like to discuss what I believe to be acceptable biblical teaching of the Holy Spirit and address some common misconceptions regarding the Holy Spirit.
Biblical Teaching on the Holy Spirit
It is essential that Christ-followers have a biblical understanding of both the person and the works of the Holy Spirit. Both early church fathers, like Basil, and modern-day scholars recognize that the work of the Holy Spirit is evident in both the Old and New Testament writings.[1] [2] Biblical teaching on the Holy Spirit equips believers with foundational theology that, in turn, empowers them to relate to God in truth, as well as recognize the hand of the Lord in everyday life.
The Person of the Holy Spirit
There has been confusion surrounding the Holy Spirit, mistaken him for a force or energy. The word “spirit” is associated with “wind” and “breath,” and due to their immaterial nature, it is more difficult to embrace the personality of the Holy Spirit.[3] However, Scripture provides ample evidence to demonstrate that the Holy Spirit is the third person of the Trinity, being fully God and equal in essence with the Father and the Son.[4] [5] The Holy Spirit has personal characteristics such as intelligence, emotions, and will, which only belong to persons whether divine or human.[6] The Bible also describes the Holy Spirit engaging in activities that only persons do, such as speaking, teaching, praying, and bearing witness.[7] A proper biblical understanding of the Holy Spirit as the third member of the Trinity provides the necessary framework to understand the works of the Holy Spirit.
The Works of the Holy Spirit
Though the three persons of the Trinity operate together inseparably, the Holy Spirit engages in particular ministries.[8] The work of the Holy Spirit is especially associated with speaking, the application of salvation (re-creating and perfecting), and indwelling the people of God with the divine presence.[9] The works of the Holy Spirit are seen in the Old Testament from the beginning of creation (Gen. 1:2) as God gave life to mankind (Gen. 2:7). The Holy Spirit endowed leaders in the Old Testament with supernatural power (Judg. 14:5-6; Num. 27:18), enabled believers to live moral lives (Eze. 36:27), empowered the kings of Israel to lead (1 Sam. 10:10; 2 Sam. 23:1-2), and enabled prophets to foretell the coming of the Messiah who would be filled with the Spirit (Eze. 2:2; Isa. 11:2, 61:1-3).[10] The New Testament, also, is filled with the works of the Holy Spirit. The Gospels begin with the birth of Jesus, the Messiah, who was conceived by the Holy Spirit (Mat. 1:18-20; Luk. 1:30-35). Jesus was the one who would baptize his followers with the Holy Spirit (Luk. 3:15-17; John 1:33), which was fulfilled on the day of Pentecost (Acts 2). The works of the Holy Spirit fill the New Testament until the book of Revelation when he spoke to the seven churches strong words of rebuke, warning, promise, and encouragement (Rev. 2:29).[11]
Common Misconceptions of the Holy Spirit
Biblical pneumatology has needed to defend itself from various misconceptions. The inclusion of the filioque clause to the Nicene Creed contributed to the doctrine of the Holy Spirit as proceeding from both the Father and the Son (my emphasis). Yet, this inclusion provoked the question of whether this implied that the Holy Spirit was, therefore, inferior to the Father and the Son. Others have argued that the Holy Spirit is simply the power of God and, therefore, just another name for the same person of God (modalism). Let’s briefly address both misconceptions.
The Inferiority of the Spirit?
Those who view the Holy Spirit as inferior to the Father and the Son could be confusing the person of the Holy Spirit (equal in essence with the Father and Son) with the roles and responsibilities in the economy of the Trinity. Man and woman are equally made in the image of God, equally valuable and important, yet man has been given the responsibility to lead his marriage and his family. It would be an error to say that woman is inferior to man, just as it is to say that the Holy Spirit is inferior to the Father and Son by proceeding from them. Basil argued that proponents of making the Holy Spirit inferior to the Father and the Son have reached their theological conclusion due to bad exegesis, namely from misinterpreting either prepositions or metaphors in Scripture related to the Holy Spirit.[12] Allison asserts that the eternal procession of the Spirit is the ground for, and is properly expressed in, the Spirit’s temporal mission of coming to indwell Jesus’ followers.[13] Basil referenced the command of Jesus to his disciples to baptize in the name of the Father, Son, and Holy Spirit to demonstrate that the Holy Spirit is to be ranked with the Father and the Son.[14]
Is the Spirit simply the power of God?
The Word of God contains ample evidence that the Holy Spirit is not merely a power, force, or energy, but the third person of the Trinity. As discussed earlier, the person of the Holy Spirit is made clear in the personal characteristics and activities recorded in Scripture. Hall points out in reference to John 3:8 and 1 Corinthians 12:11 that if the Holy Spirit “wills” and “is active” and “distributes,” he is, therefore, an active substance, not a mere activity.[15] Basil highlighted the implication of the deity of the Holy Spirit in Peter’s rebuke of Ananias (Acts 5:3-4) and Sapphira (Acts 5:9), which showed that to sin against the Holy Spirit is to sin against God.[16] Basil also listed characteristics of the Holy Spirit shared with the Father and the Son that evidence his deity. He argued that the Holy Spirit is good by nature, searches the depths of God, and gives life just like the other two persons of the Trinity.[17]
In conclusion, a strong biblical foundation for the person and the works of the Holy Spirit will allow us to know God better, cooperate with his will, and guard against the inevitable misconceptions we will encounter.
Footnotes
[1] Hall, Christopher A. Learning Theology with the Church Fathers. InterVarsity Press, 2002, 114. ISBN-12: 978-0830826865.
[2] Kame, Dr. Greg. “Pneumatology: The Doctrine of the Holy Spirit.” Regent University. Video. https://players.brightcove.net/pages/v1/index.html?accountId=2830693098001&playerId=CcsE9iZ6U&videoId=6310644956112&autoplay=trueLinks to an external site..
[3] Gregg R. Allison. 50 Core Truths of the Christian Faith: A Guide to Understanding and Teaching Theology. Grand Rapids, MI: Baker Books, 2018, 180.
(300 words per reply) (Discussion Board reply) (APA citations) (in-text citations are a must)
Christian Theology
Angela Chienye
ThursdayJun 6 at 6:28pm
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Hello, students. I pray that we are all in great Spirits and ready for another exciting week of learning and discovery. I can’t wait to read all your thoughts and ideas. It’s a true pleasure to have each of you in this class. God, I ask that you guide our thoughts, words, and actions so that we may reflect your love and grace. Grant us patience, perseverance, and the strength to face challenges with faith in Jesus’ name, Amen.
Acceptable biblical teaching of the Holy Spirit
The Holy Spirit is the third person of the Trinity, co-equal with God the Father and God the Son. The Holy Spirit is often described as the helper, comforter, advocate, or Counselor (John 14:16). “And I will ask the Father, and He will give you another Counselor to be with you forever.” The Holy Spirit plays a vital role in the life of believers, being involved in their regeneration, sanctification, and empowerment. The Holy Spirit is not an impersonal force but a personal being with intellect, will, and emotions. This is evident in (Ephesians 4:30), “And don’t grieve God’s Holy Spirit, who sealed you for the day of redemption.” indicating that the Holy Spirit can be grieved, a characteristic of personhood, also (Acts 5:3-4), “Then Peter said, Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the proceeds from the field?”. The Holy Spirit is integral to the process of salvation. Jesus describes the Spirit’s role in convicting the world of sin, righteousness, and judgment (John 16:8-11). “When He comes, He will convict the world about sin, righteousness, and judgment, about sin, because they do not believe in Me, about righteousness, because I am going to the Father and you will no longer see Me, and about judgment, because the ruler of this world has been judged.” In addition, the Holy Spirit is involved in the rebirth of believers, as Jesus explained to Nicodemus that one must be “born of water and the Spirit” to enter the Kingdom of God (John 3:5). “I assure you: Unless someone is born of water and the Spirit, he cannot enter the kingdom of God.” Paul writes in 1 Corinthians 6:19-20, “Do you not know that your body is a sanctuary of the Holy Spirit, who is in you, whom you have received from God, you are not your own, for you were bought at a price; therefore, glorify God in your body.”
Moreover, Ephesians 1:13-14 speaks of the Holy Spirit as a seal, guaranteeing the inheritance of believers until the redemption of those who are God’s possession. The Holy Spirit empowers believers for holy living and ministry. (Acts 1:8), “But you will receive power when the Holy Spirit has come upon you, and you will be My witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” The Holy Spirit is also described as the helper, comforter, advocate, or Counselor (John 14:16). It’s also referred to as the Spirit of truth (John 16:13) and the Spirit of God (Romans 8:9).
Filioque Clause (which was added to the Nicene by the Western church fathers)
The Filioque Clause, meaning “and the Son,” was a phrase added to the Nicene Creed by the Western Church, indicating that the Holy Spirit proceeds from both the Father and the Son. This addition became a significant theological contention between the Western (Roman Catholic) and Eastern (Orthodox) churches. Scriptural support for the Filioque includes passages such as John 15:26, where Jesus says, “When the Counselor comes, the One I will send to you from the Father —the Spirit of truth who proceeds from the Father—He will testify because you have been with Me from the beginning.” This verse shows that the Father and the Son send the Holy Spirit. Additionally, John 16:7 states, “Nevertheless, I am telling you the truth. For your benefit, I go away because if I don’t go away, the Counselor will not come to you. If I go, I will send Him to you.” These scriptures support the belief that the Holy Spirit proceeds from the Father and the Son, forming the basis for including the Filioque Clause in the Western Church’s creed. In line with the phrase, (“proceeds from the father and the son),” the relationship within the Trinity originates from the Nicene Creed, a statement of Christian faith. In the Western (Catholic and Protestant) traditions, the phrase “and the Son” (Latin: filioque”) was added to the original creed, which in the Eastern Orthodoxy remains without this addition. This addition reflects the belief that the Holy Spirit proceeds from the Father and the Son. The theological interpretation of this phrase has led to debates between Eastern and Western Christianity. However, believing that the Holy Spirit proceeds from the Father and the Son does not suggest inferiority. Instead, it reflects the unity and equality within the Trinity. The Holy Spirit procession from the Father and the Son emphasizes the inseparable relationship among the three persons of the Trinity. The idea that the holy Spirit is simply the power of God is a viewpoint held by some, but it is not comprehensive within Christian theology. The biblical portrayal of the Holy Spirit suggests that it’s more than just a force of power; it is a distinct person within the Trinity.
According to Gregg, the three people differ in their roles and relations. As for the distinctions in roles (the economic Trinity), the Father exercises the primary role in creation (working with the Son and the Spirit to create). The Son exercises the primary role in salvation (working with the Father and the Spirit to save). The Holy Spirit exercises the primary role in sanctification (working with the Father and the Son to bring transformation). Indeed, in their different activities, the three distinct persons inseparably work together in creation, salvation, and sanctification. Still, these divine works are appropriated by—are the specific responsibility of—one of the three persons. The concept of “spirit” varies across different religious and philosophical traditions. In some beliefs, the Spirit is indeed seen as the power or essence of God. In Christianity, the Holy Spirit is considered the third person of the Trinity, alongside God the Father and Jesus Christ the Son. The interpretation of the Spirit and its relationship to God or other concepts varies greatly depending on one’s religious, spiritual, or philosophical beliefs. Similarly, in many different religions, such as Islam, Judaism, and some forms of Hinduism and Buddhism, there are conceptions of divine power or presence that could be equated with what some might call the “Spirit of God” “Also, in other philosophical and spiritual traditions, the concept of Spirit might not necessarily be tied to a specific deity or God. The Spirit is a universal principle or force rather than the power of a particular deity.
Bibliography
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