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MostChristian denominations believe theHoly Spirit, orHoly Ghost, to be the thirddivinePerson of theTrinity,[1] atriune god manifested asGod the Father,God the Son, andGod the Holy Spirit, each beingGod.[2][3][4]Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity intheir beliefs about the Holy Spirit. InChristian theology,pneumatology is the study of theHoly Spirit. Due to Christianity'shistorical relationship withJudaism, theologians often identify the Holy Spirit with the concept of theRuach Hakodesh in Jewish scripture, on the theory that Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include theRuachElohim (Spirit of God),RuachYHWH (Spirit ofYahweh), and theRuach Hakodesh (Holy Spirit).[5][6] In theNew Testament the Holy Spirit is identified with the Spirit of Christ, the Spirit of Truth, and theParaclete (helper).[7][8][9]
The New Testament details a close relationship between the Holy Spirit andJesus during hisearthly life and ministry.[10] The Gospels ofMatthew andLuke and theNicene Creed state that Jesus was "conceived by the Holy Spirit, born of theVirgin Mary".[11] The Holy Spirit descended on Jesus like a dove duringhis baptism, and in hisFarewell Discourse after theLast Supper, Jesus promised to send the Holy Spirit to hisdisciples after his departure.[12][13]
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' finalpost-resurrection instruction to his disciples at theend of the Gospel of Matthew,[14] "Make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit."[15] Since the first century, Christians have also called upon God with thetrinitarian formula "Father, Son and Holy Spirit" inprayer,absolution andbenediction.[16][17] In the book of theActs 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 ofPentecost.[18]
TheKoine Greek wordpneûma (πνεῦμα,pneuma) is found around 385 times in the New Testament, with some scholars differing by three to nine occurrences.[19]Pneuma appears 105 times in the fourcanonical gospels, 69 times in theActs of the Apostles, 161 times in thePauline epistles, and 50 times elsewhere.[19] 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,[19] sometimes under the namepneuma and sometimes explicitly as thepneûma tò Hagion (ΠνεῦματὸἍγιον). (In a few cases it is also simply used generically to meanwind orlife.[19]) It was generally translated into theVulgate asSpiritus andSpiritus Sanctus.
TheEnglish terms "Holy Ghost" and "Holy Spirit" are complete synonyms: one derives from theOld Englishgast and the other from theLatinloanwordspiritus. Likepneuma, they both refer to thebreath, to itsanimating power, and to thesoul. The Old English term is shared by all otherGermanic languages (compare, e.g., theGermanGeist) and it is older; theKing 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.[20][21][22]
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What the Hebrew Bible calls "Spirit of God" and "Spirit of Elohim" is called in theTalmud andMidrash "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.[35][36] Although theruach ha-kodesh may be named instead of God, it was conceived of as being something distinct; and, like everything earthly that comes from heaven, theruach ha-kodesh is composed of light andfire.[36] The most characteristic sign of the presence of theruach ha-kodesh is the gift of prophecy. The use of the word "ruach" (Hebrew: "breath", or "wind") in the phraseruach 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 wordruacḥ is both masculine and feminine.[36]
The term Holy Spirit appears at least 90 times in the New Testament.[7] Thesacredness of the Holy Spirit to Christians is affirmed in all threeSynoptic Gospels,[37] which proclaim thatblasphemy against the Holy Spirit is theunforgivable sin.[38] The participation of the Holy Spirit in theTrinity is suggested in Jesus' finalpost-Resurrection instruction to his disciples at the end of the Gospel of Matthew (28:19):[39] "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".[15]
The Holy Spirit is mentioned by all three authors of the synoptic Gospels. Most of the references are by the author of theGospel of Luke; this emphasis is continued by the same author in theBook of Acts.
The Holy Spirit does not simply appear for the first time atPentecost after theresurrection of Jesus, but is present in Luke (inchapters 1 and2) prior to thebirth of Jesus.[7] In Luke 1:15,John the Baptist was said to be "filled with the Holy Spirit" prior to his birth,[40] and the Holy Spirit came upon theVirgin Mary in Luke 1:35.[41][7] Later, in Luke 3:16,[42] John the Baptist stated that Jesus baptized not with water but with the Holy Spirit; and the Holy Spirit descended on Jesus during hisbaptism in the Jordan River.[7] In Luke 11:13,[43] Jesus provided assurances thatGod the Father would "give the Holy Spirit to those who ask him".[7]
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."[44] Matthew 10:20[45] refers to the same act of speaking through the disciples, but uses the term "Spirit of your Father".[46]
TheActs of the Apostles has sometimes been called the "Book of the Holy Spirit" or the "Acts of the Holy Spirit".[47][48] Of the seventy or so occurrences of the wordPneuma in Acts, fifty-five refer to the Holy Spirit.[48]
From the start, in Acts 1:2,[49] the reader is reminded that theministry 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.[48] Acts presents the Holy Spirit as the "life principle" of theearly Church and provides five separate and dramatic instances of its outpouring on believers in Acts 2:1–4,[50] 4:28–31,[51] 8:15–17,[52] 10:44,[53] and 19:6.[54][47]
References to the Holy Spirit appear throughout Acts, for example Acts 1:5 and 8[55] 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 ofJohn the Baptist in Luke 3:16,[42] "he shall baptize you in the Holy Spirit".[56]
The Holy Spirit was first bestowed upon the Gentiles inCaesarea Maritima (Acts 10:1–8, 44–48).[57]
Three separate terms, namelyHoly Spirit,Spirit of Truth andParaclete are used in theJohannine writings.[9] The "Spirit of Truth" is used in John 14:17,[58] 15:26,[59] and 16:13.[60][7] TheFirst Epistle of John then contrasts this with the "spirit of error" in 1 John 4:6.[61][7] 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.[62]
In John 14:26,[63] Jesus states: "But the Comforter, [even] the Holy Spirit, whom the Father will send in my name, he shall teach you all things". The identity of the "Comforter" has been the subject of debate among theologians, who have proposed multiple theories on the matter.[64]
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The Holy Spirit plays a key role in thePauline epistles; and theApostle Paul's pneumatology is closely connected to his theology andChristology, to the point of being almost inseparable from them.[8]
TheFirst 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[65] and 1 Thessalonians 4:8[66] which is found throughout his epistles.[67] In 1 Thessalonians 1:6 Paul refers to theimitation 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".[67][68][69]
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.[67] For Paul theimitation 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."[70][68]
The First Epistle to the Thessalonians also refers to the power of the Holy Spirit in 1 Thessalonians 1:5,[71] a theme also found in other Pauline letters.[72]
The view of the Holy Spirit as responsible for Mary's pregnancy, found in the Synoptic Gospels,[73] is different from that found in theapocryphalGospel of the Hebrews, adopted as canonical by the4th century Nazarenes, in which Jesus speaks of the Holy Spirit as his mother and thus as female.[74] Some thought femininity incompatible with the idea that Jesus was conceived by the Holy Spirit; according to the apocryphalGospel of Philip, for example,
The New Testament details a close relationship between the Holy Spirit and Jesus during his earthlylife and ministry.[10] TheApostles' 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.[11]
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 duringhis ministry include:[10][11][76]
In hisFarewell Discourse to his disciples, Jesus promised that he would "send the Holy Spirit" to them after his departure, in John 15:26 stating: "whom I will send unto you from the Father, [even] the Spirit of truth ... shall bear witness of me".[59][12][13]
The theology of spirits is called pneumatology. The Holy Spirit is referred to as the Lord and Giver of Life in theNicene creed.[85] He is theCreator Spirit, present before the creation of the universe and through his power everything was made inJesus Christ, byGod the Father.[85] Christianhymns such as "Veni Creator Spiritus" ("Come, Creator Spirit") reflect this belief.[85]
Inearly Christianity, the concept of salvation was closely related to the invocation of the "Father, Son and Holy Spirit",[16][17] 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.[16][17] This is reflected in the saying: "Before there was a 'doctrine' of the Trinity, Christian prayer invoked the Holy Trinity".[16]
For the majority of Christian denominations, the Holy Spirit is the third Person of theHoly Trinity – Father, Son, and Holy Spirit, and is AlmightyGod.[2][3][86] As such he is personal and also fully God, co-equal and co-eternal withGod the Father and theSon of God.[2][3][86] He is different from the Father and the Son in that heproceeds from the Father (and, according toRoman Catholics,Old Catholics,Lutherans,Anglicans, and otherProtestants,from the Father and the Son) as described in theNicene Creed.[3] The Triune God is thus manifested as threePersons (Greekhypostases),[87] in One Divine Being (Greek:Ousia),[4] called theGodhead (from Old English: Godhood), the Divine Essence of God.[88]
In the New Testament, by the power of the Holy Spirit Jesus was conceived in the womb of theVirgin Mary, whilemaintaining her virginity.[89] The Holy Spirit descended over Jesus in a corporeal way,as a dove, at the time ofhis baptism, and a voice from Heaven was heard: "This is my beloved Son with whom I am well pleased."[90][91] He is the Sanctifier, the Helper,[92] Comforter,[93] the Giver of graces, he who leads persons to the Father and the Son.[85]
The Holy Spirit is credited with inspiring believers and allowing for them to interpret all the sacred scripture, and leads prophets both inOld Testament andNew Testament.[94]Christians receive theFruit of the Holy Spirit by means of hismercy andgrace.[95]
The Christian doctrine of theTrinity includes the concept of God the Holy Spirit, along withGod the Son andGod the Father.[96][97] TheologianVladimir Lossky has argued that while, in the act of theIncarnation,God the Son became manifest as theSon of God, the same did not take place forGod the Holy Spirit which remained unrevealed.[98][failed verification] Yet, as in 1 Corinthians 6:19,[99] God the Spirit continues to dwell in the faithful.[97]
In a similar way, the Latin treatiseDe Trinitate (On the Trinity) ofAugustine 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, butmetaphorically and throughsimilitudes. ...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 oneomnipotent. ...Whatever, therefore, is spoken of God in respect to Himself, is both spoken singly of eachPerson, that is, of the Father, and the Son, and the Holy Spirit; and together of the Trinity itself, not plurally but in the singular."[100]
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.[101] The new believer is "born again of the Spirit".[102] The Holy Spirit enables Christian life by dwelling in the individual believers and enables them to live a righteous and faithful life.[101] The Holy Spirit also acts as comforter orParaclete, 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.[103] Another faculty of the Holy Spirit is the inspiration and interpretation of scripture. The Holy Spirit bothinspires the writing of the scriptures andinterprets them to the Christian and the church.[104]
In John 14:26, 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."[105] In 325, theFirst Council of Nicaea, being the first ecumenical council, ended itsCreed with the words "and in the Holy Spirit". In 381, theFirst 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, theCouncil of Chalcedon, being the fourth ecumenical council, affirmed theNicene-Constantinopolitan Creed.[106] 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 theFilioque clause.
In 589, theThird 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).[107] 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 asmonoprocessionism),[108] while Western theologians were teaching that the Holy Spirit proceeds from the Father and the Son (notion referred asfilioquism).[109] InMystagogy 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 Christianpneumatology, including their historical role in setting the stage for theGreat Schism of 1054.
Thefruit of the Holy Spirit[110] consists of "permanent dispositions"[110] (in this similar to the permanent character of thesacraments), virtuous characteristics engendered in the Christian by the action of the Holy Spirit.[111]Galatians 5:22–23 names nine aspects and states:[111]
But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law.[112]
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.[111]
The "gifts of the Holy Spirit"[110] are distinct from the Fruit of the Spirit, and consist of specific abilities granted to the individual Christian.[101] They are frequently known by the Greek word for gift,charisma, in Englishcharism, from which the termcharismatic derives. There is no generally agreed upon exhaustive list of the gifts, and various Christian denominations use different lists, often drawing upon1 Corinthians,[113]Romans 12[114] andEphesians 4.[115][116]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.[116] Believers in the relevance of the supernatural gifts sometimes speak of aBaptism with the Holy Spirit orFilling with the Holy Spirit which the Christian needs to experience in order to receive those gifts.[117] 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"[110] are poured out on a believer atbaptism, and are traditionally derived fromIsaiah 11:1–2,[118] although the New Testament does not refer to Isaiah 11:1–2 regarding these gifts.[116][119] These 7 gifts are:wisdom,understanding,counsel,fortitude (strength),knowledge,piety andfear of the Lord.[116][119] This is the view of theCatholic Church[110][119] and many other mainstream Christian groups.[116]
Christian denominations have doctrinal variations in their beliefs regarding the Holy Spirit. A well-known example is theFilioque controversy regarding the Holy Spirit – one of the key differences between the teachings of the mainWestern Churches and variousEastern Christian denominations (Eastern Orthodox,Oriental Orthodox,Church of the East).[120][121]
TheFilioque debate centers around whether theNicene 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.[122]
Towards the end of the 20th century, discussions took place about the removal ofFilioque in the Nicene Creed fromAnglican prayer books along the lines of the Eastern Orthodox and Oriental Orthodox approach, but these still have not reached a state of final implementation.[123]
The majority of mainstreamProtestantism hold similar views on the theology of the Holy Spirit as the Roman Catholic Church, but there are significant differences in belief betweenPentecostalism and the rest of Protestantism.[2][124] 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".[125] 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.[126]
Non-trinitarian views about the Holy Spirit differ significantly from mainstream Christian doctrine.
The Holy Spirit has been a topic in at least two papal encyclicals:
The topic of the Holy Spirit is discussed extensively in theCatechism of the Catholic Church as "I believe in the Holy Spirit" in paragraphs 683 through 747.
The theologian Mark Ellingsen noted that "Lutherans have a strong doctrine of the Holy Spirit, giving the Spirit credit for working all things pertinent to salvation and following Jesus (Small Catechism, II.6)."[127] TheApology of the Augsburg Confession teaches:[128]
…having been justified by faith, we have received the Holy Spirit and “spiritual impulses in our hearts” so that “we begin to fear and love God, to pray for and expect help from him, to thank and praise him, and to obey him in our afflictions. We also begin to love our neighbor because our hearts have spiritual and holy impulses” (IV, 125).[128]
TheAugsburg Confession teaches that “Because the Holy Spirit is given through faith, the heart is also moved to do good works” (XX, 31).[128] InOn the Councils and the Church (1539),Martin Luther emphasized that it was important for Evangelical Lutheran priests to proclaim both Christ’s redemption and the Holy Spirit’s work ofsanctification; he wrote that “Christ did not earn only gratia, ‘grace,’ for us, but also donum, ‘the gift of the Holy Spirit,’ so that we might have not only forgiveness of, but also cessation of, sin.”[128] The Evangelical Lutheran tradition holds that the Holy Spirit "unites us to Christ in his death and resurrection through a life of repentance, in his fight against the evil one through the Word and prayer, and in his sacrificial service to others through various gifts."[128] The Evangelical Lutheran theologian Leopoldo Sánchez writes about the Holy Spirit's role in sanctification, as discussed in theFormula of Concord:[128]
TheFormula speaks about the believer’s “cooperation” with God in sanctification. After conversion, “the reborn human will is not idle in the daily exercise of repentance, but cooperates in all the works of the Holy Spirit which he performs in us” (Epitome, II, 17; cf. SD, II, 88). The regenerated human will becomes “an instrument and tool of God the Holy Spirit, in that the human will not only accepts grace but also cooperates with the Holy Spirit in the works that proceed from it” (Epitome, II, 18). Such cooperation must be understood in the sense that “the converted do good to the extent that God rules, leads, and guides them with his Holy Spirit,” but not as if the Spirit and the converted are equal partners “in the way two horses draw a wagon together” (SD, II, 66).[128]
The Lutheran sacrament ofconfession and absolution is grounded in the biblical passage ofJohn 20, in which Jesus bestows the Holy Spirit upon theApostles to remit and retain sins; bishops exercise “thepower of the keys … to preach the gospel, to forgive and retain sin, and to administer and distribute the sacraments” (XXVIII, 5–6).[128]
Jehovah's Witnesses andChristadelphians 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.[129][130]
Members of theChurch of Jesus Christ of Latter-day Saints (LDS Church) believe that the Holy Ghost is the third member of theGodhead, and is a personage of spirit, without a body of flesh and bones.[131] Unlike in many other denominations, the term "Holy Ghost" remains much more common than "Holy Spirit" in LDS contexts.[132] 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.[133] Latter-day Saints believe in a kind ofsocial trinitarianism andsubordinationism, meaning that the Father, the Son, and the Holy Ghost are understood as being unified in will and purpose, but not in substance.[134] 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.[135]
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 ordainedpriesthood holder with a line of authority traced back to Christ through Peter – is obtained only after baptism when a person isconfirmed.[136]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".[137]
The Holy Spirit is frequently referred to by metaphor andsymbol, 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.[86][138]
Art
The Holy Spirit has been represented inChristian art both in theEastern andWestern Churches using a variety of depictions.[149][150][151] The depictions have ranged from nearly identical figures that represent the three persons of theHoly 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 theJordan River.[152] In many paintings of theAnnunciation, the Holy Spirit is shown in the form of a dove, coming down towards Mary on beams of light, as theArchangel Gabriel announces Jesus Christ's coming toMary. A dove may also be seen at the ear ofGregory 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 toNoah after the deluge, as a symbol of peace.[152]
The book of Acts describes the Holy Spirit descending on theapostles at Pentecost in the form of a wind and tongues of fire resting over the apostles' heads. Based on that account, the Holy Spirit is sometimes symbolized by a flame of fire.[153]
AncientCeltic Christians depicted the Holy Spirit as a goose called Ah Geadh-Glas, which means wild goose.[154] A goose was chosen rather than the traditional dove because geese were perceived as more free than their dove counterparts.[155][156]
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 asThe Shack published in 2007.
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The Holy Spirit as revealed in the Brit Chadashah.
Pentecost... major festival in the Christian church, celebrated on the Sunday that falls on the 50th day after Easter.
In the Bible, God's Holy Spirit is identified as God's power in action. Hence, an accurate translation of the Bible's Hebrew text refers to God's spirit as 'God's active force.'
We reject the doctrine – that the Holy Spirit is a person distinct from the Father.
But did you also know that Celtic Christians call the Holy Spirit Ah Geadh-Glas, which means "Wild Goose"? Don't you love that? Because if you've ever tried to follow the leading of the Holy Spirit, for sure it can feel like a wild goose chase.
This article incorporates text from a publication now in thepublic domain: Jacobs, Joseph; Blau, Ludwig (1901–1906)."Holy Spirit". InSinger, Isidore; et al. (eds.).The Jewish Encyclopedia. New York: Funk & Wagnalls.| Bible (Scriptures) | |||||||||
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