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,[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 the trinitarian formula "Father, Son and Holy Spirit" in prayer, absolution and benediction.[16][17] 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.[18]
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.[19]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.[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 name pneuma and sometimes explicitly as the pneûma tò Hagion (ΠνεῦματὸἍγιον). (In a few cases it is also simply used generically to mean wind or life.[19]) 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 Englishgast and the other from the Latinloanwordspiritus. 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 GermanGeist) 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.[20][21][22]
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.[35][36] 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.[36] 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.[36]
New Testament
The term Holy Spirit appears at least 90 times in the New Testament.[7] The sacredness of the Holy Spirit to Christians is affirmed in all three Synoptic Gospels,[37] which proclaim that blasphemy against the Holy Spirit is the unforgivable sin.[38] 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):[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 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.[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 the Virgin 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 his baptism in the Jordan River.[7] In Luke 11:13,[43] Jesus provided assurances that God 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]
The Acts 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 word Pneuma in Acts, fifty-five refer to the Holy Spirit.[48]
From the start, in Acts 1:2,[49] 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.[48] 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,[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 of John the Baptist in Luke 3:16,[42] "he shall baptize you in the Holy Spirit".[56]
Three separate terms, namely Holy Spirit, Spirit of Truth and Paraclete are used in the Johannine writings.[9] The "Spirit of Truth" is used in John 14:17,[57] 15:26,[58] and 16:13.[59][7] The First Epistle of John then contrasts this with the "spirit of error" in 1 John 4:6.[60][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.[61]
In John 14:26,[62] 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.[63]
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.[8]
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[64] and 1 Thessalonians 4:8[65] which is found throughout his epistles.[66] 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".[66][67][68]
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.[66] 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."[69][67]
The First Epistle to the Thessalonians also refers to the power of the Holy Spirit in 1 Thessalonians 1:5,[70] a theme also found in other Pauline letters.[71]
In the Apocrypha
The view of the Holy Spirit as responsible for Mary's pregnancy, found in the Synoptic Gospels,[72] is different from that found in the apocryphalGospel 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.[73] 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?[74]
Jesus and the Holy Spirit
In the Farewell Discourse Jesus promised to send the Holy Spirit to his disciples after his departure; depiction from the Maesta by Duccio, 1308–1311.
The New Testament details a close relationship between the Holy Spirit and Jesus during his earthly life and ministry.[10] 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.[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 during his ministry include:[10][11][75]
"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.[76]
Baptism of Jesus, with the Holy Spirit descending on him as a dove in Matthew 3:13–17,[77] Mark 1:9–11[78] and Luke 3:21–23.[79]
Temptation of Jesus, in Matthew 4:1 the Holy Spirit led Jesus to the desert to be tempted.[80]
Acts 1:2 states that until his death and resurrection, Jesus "had given commandment through the Holy Spirit unto the apostles".[49]
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".[83]
In his Farewell Discourse to his disciples, Jesus promised that he would "send the Holy Spirit" to them after his departure, in John 15:26 stating: "whom I will send unto you from the Father, [even] the Spirit of truth... shall bear witness of me".[58][12][13]
The theology of spirits is called pneumatology. The Holy Spirit is referred to as the Lord and Giver of Life in the Nicene creed.[84] 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.[84] Christian hymns such as "Veni Creator Spiritus" ("Come, Creator Spirit") reflect this belief.[84]
In early 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]
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.[88] 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."[89][90] He is the Sanctifier, the Helper,[91] Comforter,[92] the Giver of graces, he who leads persons to the Father and the Son.[84]
The Christian doctrine of the Trinity includes the concept of God the Holy Spirit, along with God the Son and God the Father.[95][96] 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.[97][failed verification] Yet, as in 1 Corinthians 6:19,[98] God the Spirit continues to dwell in the faithful.[96]
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."[99]
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.[100] The new believer is "born again of the Spirit".[101] The Holy Spirit enables Christian life by dwelling in the individual believers and enables them to live a righteous and faithful life.[100] 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.[102] 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.[103]
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."[104] 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.[105] During the same time, the question of procession of the Holy Spirit was addressed by various Christian theologians, expressing diverse views and using different terminology, thus initiating the debate that became focused on the Filioque clause.
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).[106] 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),[107] while Western theologians were teaching that the Holy Spirit proceeds from the Father and the Son (notion referred as filioquism).[108] 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.
The fruit of the Holy Spirit[109] consists of "permanent dispositions"[109] (in this similar to the permanent character of the sacraments), virtuous characteristics engendered in the Christian by the action of the Holy Spirit.[110]Galatians 5:22–23 names nine aspects and states:[110]
But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law.[111]
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.[110]
The "gifts of the Holy Spirit"[109] are distinct from the Fruit of the Spirit, and consist of specific abilities granted to the individual Christian.[100] 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,[112]Romans 12[113] and Ephesians 4.[114][115]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.[115] 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.[116] 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 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.[121]
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.[122]
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.[2][123] 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".[124] 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.[125]
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.[126][127]
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.[128] Unlike in many other denominations, the term "Holy Ghost" remains much more common than "Holy Spirit" in LDS contexts.[129] 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.[130] 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.[131] 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.[132]
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.[133]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".[134]
The Holy Spirit as a dove on a stamp from Faroe Islands
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.[85][135]
Water – signifies the Holy Spirit's action in Baptism, such that in the manner that "by one Spirit [believers] were all baptized", so they are "made to drink of one Spirit".[136] Thus the Spirit is also personally the living water welling up from Christ crucified[137] as its source and welling up in Christians to eternal life.[135][138] The Catechism of the Catholic Church, item 1137, considers the Water of Life reference in the Book of Revelation[139] "one of most beautiful symbols of the Holy Spirit".[140]
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".[141] 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.[135][138]
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.[135][138]
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!'"[138][142]
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.[135][138][143]
Wind – The Spirit is likened to the "wind that blows where it will,"[144] and described as "a sound from heaven like the rush of a mighty wind."[145][135]
The Holy Spirit has been represented in Christian art both in the Eastern and Western Churches using a variety of depictions.[146][147][148] 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.[149] 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.[149]
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 that account, the Holy Spirit is sometimes symbolized by a flame of fire.[150]
Ancient Celtic Christians depicted the Holy Spirit as a goose called Ah Geadh-Glas, which means wild goose.[151] A goose was chosen rather than the traditional dove because geese were perceived as more free than their dove counterparts.[152][153]
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.
Adoptionism, also called dynamic monarchianism, is an early Christian nontrinitarian theological doctrine, subsequently revived in various forms, which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension. How common adoptionist views were among early Christians is debated, but it appears to have been most popular in the first, second, and third centuries. Some scholars see adoptionism as the belief of the earliest followers of Jesus, based on the epistles of Paul and other early literature. However, adoptionist views sharply declined in prominence in the fourth and fifth centuries, as Church leaders condemned it as a heresy.
The Gospel of Luke tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus. Together with the Acts of the Apostles, it makes up a two-volume work which scholars call Luke–Acts, accounting for 27.5% of the New Testament. The combined work divides the history of first-century Christianity into three stages, with the gospel making up the first two of these – the life of Jesus the Messiah from his birth to the beginning of his mission in the meeting with John the Baptist, followed by his ministry with events such as the Sermon on the Plain and its Beatitudes, and his Passion, death, and resurrection.
In Nicene Christianity, the Holy Spirit, otherwise known as the Holy Ghost, is the third person of the Trinity. In Judaism, the Holy Spirit is the divine force, quality and influence of the unitary God over the universe or his creatures. In Islam, the Holy Spirit acts as an agent of divine action or communication. In the Baha’i Faith, the Holy Spirit is seen as the intermediary between God and man and "the outpouring grace of God and the effulgent rays that emanate from His Manifestation".
The Christian doctrine of the Trinity is the central doctrine concerning the nature of God in most Christian churches, which defines one God existing in three, coeternal, consubstantial divine persons: God the Father, God the Son and God the Holy Spirit, three distinct persons (hypostases) sharing one essence/substance/nature (homoousion).
Oneness Pentecostalism is a nontrinitarian religious movement within the Protestant Christian family of churches known as Pentecostalism. It derives its name from its teaching on the Godhead, a form of Modalistic Monarchianism commonly referred to as the Oneness doctrine. The doctrine states that there is one God―a singular divine spirit with no distinction of persons―who manifests himself in many ways, including as Father, Son, and Holy Spirit. This stands in sharp contrast to the mainstream doctrine of three distinct, eternal persons posited by Trinitarian theology.
The Transfiguration of Jesus is an event described in the New Testament, where Jesus is transfigured and becomes radiant in glory upon a mountain. The Synoptic Gospels recount the occasion, and the Second Epistle of Peter also refers to it
In Christianity, Jesus is the Son of God as chronicled in the Bible's New Testament, and in most Christian denominations Jesus is held to be God the Son, a prosopon (Person) of the Trinity of God.
In Christianity, the Great Commission is the instruction of the resurrected Jesus Christ to his disciples to spread the gospel to all the nations of the world. The Great Commission is outlined in Matthew 28:16–20, where on a mountain in Galilee Jesus calls on his followers to make disciples of and baptize all nations in the name of the Father, the Son, and the Holy Spirit.
In Christian theology, baptism with the Holy Spirit, also called baptism in the Holy Spirit or baptism in the Holy Ghost, has been interpreted by different Christian denominations and traditions in a variety of ways due to differences in the doctrines of salvation and ecclesiology. It is frequently associated with incorporation into the Christian Church, the bestowal of spiritual gifts, and empowerment for Christian ministry. Spirit baptism has been variously defined as part of the sacraments of initiation into the church, as being synonymous with regeneration, or as being synonymous with Christian perfection. The term baptism with the Holy Spirit originates in the New Testament, and all Christian traditions accept it as a theological concept.
Matthew 3:16 is the sixteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has just been baptized by John the Baptist and the Holy Spirit comes to him like a dove.
The baptism of Jesus, the ritual purification of Jesus with water by John the Baptist, was a major event described in the three synoptic Gospels of the New Testament. It is considered to have taken place at Al-Maghtas, today located in Jordan.
The phrase baptism by fire, baptism of fire or baptism with fire is a Christian theological concept originating from the words of John the Baptist in Matthew 3:11.
In Christianity, God is the eternal, supreme being who created and preserves all things. Christians believe in a monotheistic conception of God, which is both transcendent and immanent. Christians believe in a singular God that exists in a Trinity, which consists of three Persons: God the Father, God the Son, and God the Holy Spirit. Christian teachings on the transcendence, immanence, and involvement of God in the world and his love for humanity exclude the belief that God is of the same substance as the created universe but accept that God the Son assumed hypostatically united human nature, thus becoming man in a unique event known as "the Incarnation".
This is a glossary of terms used in Christianity.
In Christian theology, the gender of the Holy Spirit has been the subject of some debate in recent times.
The following outline is provided as an overview of and topical guide to Christianity:
The Bible usually uses the name of God in the singular, generally using the terms in a very general sense rather than referring to any special designation of God. However, general references to the name of God may branch to other special forms which express His multifaceted attributes. The Old Testament/Hebrew Bible reveals YHWH as the personal name of God, along with certain titles including El Elyon and El Shaddai. Jah or Yah is an abbreviation of Jahweh/Yahweh, and often sees usage by Christians in the interjection "Hallelujah", meaning "Praise Yah", which is used to give God glory. In the New Testament the terms Theos, Kyrios and Patēr are additionally used to reference God.
Christian theology is the theology – the systematic study of the divine and religion – of Christian belief and practice. It concentrates primarily upon the texts of the Old Testament and of the New Testament, as well as on Christian tradition. Christian theologians use biblical exegesis, rational analysis and argument. Theologians may undertake the study of Christian theology for a variety of reasons, such as in order to:
The Jesus' name doctrine or the Oneness doctrine upholds that baptism is to be performed "in the name of Jesus Christ," rather than using the Trinitarian formula "in the name of the Father, and of the Son, and of the Holy Spirit." It is most commonly associated with Oneness Christology and the movement of Oneness Pentecostalism; however, some Trinitarians also baptise in Jesus' name and interpret it as on the authority of Jesus' name which most of mainstream Christendom justifies as referencing the existence of a Trinitarian Christian deity through the Great Commission among other precepts such as instances in the Old Testament.
In Christianity, the Holy Spirit is seen as the third person of the Trinity.
1 2 3 4 Erickson, Millard J. (1992). Introducing Christian Doctrine. Baker Book House. p.103.
1 2 3 4 Hammond, T. C. (1968). Wright, David F. (ed.). In Understanding be Men: A Handbook of Christian Doctrine (6thed.). Inter-Varsity Press. pp.54–56, 128–131.
1 2 Grudem, Wayne A. 1994. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press; Grand Rapids, Michigan: Zondervan p. 226.
1 2 Grabe, Petrus J. The Power of God in Paul's Letters 2008 ISBN978-3161497193, pp. 248–249.
1 2 Spirit of Truth: The origins of Johannine pneumatology by John Breck 1990 ISBN0881410810, pp. 1–5.
1 2 3 Jesus in Trinitarian Perspective: An Introductory Christology by Scott Horrell, Donald Fairbairn, Garrett DeWeese and Bruce Ware (2007) ISBN080544422X pp. 208–213.
1 2 3 Erickson, Millard J. (1992). Introducing Christian Doctrine. Baker Book House. pp.267–268.
1 2 Lord, giver of life (Lona) by Jane Barter Moulaison (2006). ISBN0889205019, p. 5.
1 2 3 4 Vickers, Jason E. Invocation and Assent: The Making and the Remaking of Trinitarian Theology. Wm. B. Eerdmans Publishing, 2008. ISBN0802862691, pp. 2–5.
1 2 3 The Cambridge Companion to the Trinity by Peter C. Phan 2011 ISBN0521701139, pp. 3–4.
↑ "Pentecost". Encyclopedia Britannica. Retrieved 2017-06-03. Pentecost... major festival in the Christian church, celebrated on the Sunday that falls on the 50th day after Easter.
↑ Koch, Glenn Alan (1990), "Hebrews, Gospel of the", in Mills, Watson E.; Bullard, Roger Aubrey (eds.), Mercer Dictionary of the Bible, Mercer University Press, p.364, ISBN978-0865543737 .
↑ Theology for the Community of God by Stanley J. Grenz (2000) ISBN0802847552 p. 380.
↑ Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries by Everett Ferguson (2009) ISBN0802827489, p. 776.
↑ Systematic Theology by Lewis Sperry Chafer 1993 ISBN0825423406, p. 25.
1 2 The Wiersbe Bible Commentary: The Complete New Testament by Warren W. Wiersbe 2007 ISBN978-0781445399, p. 471.
↑ 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 ISBN0722057601, p. 75.
1 2 3 Erickson, Millard J. (1992). Introducing Christian Doctrine. Baker Book House. pp.265–270.
↑ Though the term "born again" is most frequently used by evangelical Christians, most denominations do consider that the new Christian is a "new creation" and "born again". See for example the Catholic Encyclopedia .
↑ The Holy Spirit and His Gifts. J. Oswald Sanders. Inter-Varsity Press. Chapter 5.
↑ Hammond, T. C. (1968). Wright, David F. (ed.). In Understanding be Men: A Handbook of Christian Doctrine (Sixthed.). Inter-Varsity Press. p.134.
1 2 3 The Epistle to the Galatians (The New International Commentary on the New Testament) by Ronald Y. K. Fung (1988) Wm. B. Eerdmans Publishing, ISBN0802825095, pp. 262–263.
↑ Kasper, Walter (2006). The Petrine ministry. Catholics and Orthodox in Dialogue: Academic Symposium Neld at the Pontifical Council for Promoting Christian Unity. Paulist Press. p.188. ISBN978-0809143344.
↑ Kinnamon, Michael; Cope, Brian E. (1997). The Ecumenical Movement: An Anthology of Key Texts and Voices. Wm. B. Eerdmans Publishing. p.172. ISBN978-0802842633.
↑ The Holy Spirit: Classic and Contemporary Readings by Eugene F. Rogers Jr. (2009) Wiley ISBN1405136235, p. 81.
↑ Watson, David (1973). One in the Spirit. Hodder and Stoughton. pp.39–64.
↑ Encyclopedia of Protestantism by J. Gordon Melton 2008 ISBN0816077460, p. 69.
↑ Encyclopedia of Protestantism by J. Gordon Melton 2008 ISBN0816077460, p. 134.
↑ "Is the Holy Spirit a Person?". Awake!: 14–15. July 2006. 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.'
↑ "Doctrines to be rejected". Doctrines to be Rejected. We reject the doctrine – that the Holy Spirit is a person distinct from the Father.
↑ Downs, Annie (2018). Remember God. B&H Publishing Group. 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.
Martínez-Díez, Gonzalo; Rodriguez, Felix (1992). Colección canónica hispana (in Spanish). Vol.5. Madrid, Spain: Consejo Superior de Investigaciones Científicas. ISBN978-8400072629.
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