God in Christianity

== Trinitarianism ==
{{Main article|Trinity}}

=== History and foundation ===
{{Further|Trinitarianism in the Church Fathers}}
In early Christianity, the concept of salvation was closely related to the invocation of the "Father, Son and Holy Spirit".<ref name="Vickers2"/><ref name=PCPhan3>''The Cambridge Companion to the Trinity'' by Peter C. Phan 2011 {{ISBN|0521701139}} pages 3–4</ref> Since the 1st 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.<ref name="Vickers2">Vickers, Jason E. ''Invocation and Assent: The Making and the Remaking of Trinitarian Theology.'' Wm. B. Eerdmans Publishing, 2008. {{ISBN|0-8028-6269-1}} pages 2–5</ref><ref name=PCPhan3/> This is reflected in the saying: "Before there was a 'doctrine' of the Trinity, Christian prayer invoked the Holy Trinity".<ref name="Vickers2"/>

[[File:Dogmatic sarcophagus.JPG|thumb|upright|left|The earliest known depiction of the Trinity, [[Dogmatic Sarcophagus]], 350 AD<ref>Elizabeth Lev, "Dimming the Pauline Spotlight; Jubilee Fruits" [http://www.zenit.org/article-26288?l=english Zenit 2009-06-25]</ref> [[Vatican Museums]].]]
The term "Trinity" does not explicitly appear in the Bible, but Trinitarians believe the concept as later developed is consistent with biblical teachings.<ref name=mercer935/><ref name=Kelly115>Kelly, J.N.D. ''Early Christian Doctrines'' A & C Black: 1965, p 115</ref> The [[New Testament]] includes a number of the usages of the three-fold liturgical and [[doxology|doxological]] formula, e.g., [[wikisource:Bible (American Standard)/2 Corinthians#1:21|2 Corinthians 1:21–22]] stating: "he that establisheth us with you in Christ, and anointed us, is God; who also sealed us, and gave [us] the earnest of the Spirit in our hearts".<ref name=mercer935/><ref name=RA122/> Christ receiving "authority and co-equal divinity" is mentioned in [[wikisource:Bible (American Standard)/Matthew#28:18|Matthew 28:18]]: "All authority hath been given unto me in heaven and on earth" as well as [[wikisource:Bible (American Standard)/John#3:35|John 3:35]], [[wikisource:Bible (American Standard)/John#13:3|John 13:3]], [[wikisource:Bible (American Standard)/John#17:1|John 17:1]].<ref name=RA122/> And the Spirit being both "of God" and "of Christ" appears in [[wikisource:Bible (American Standard)/Galatians#4:6|Galatians 4:6]], the [[Book of Acts]] ([[wikisource:Bible (American Standard)/Acts#16:7|16:7]]), [[wikisource:Bible (American Standard)/John#15:26|John 15:26]] and [[wikisource:Bible (American Standard)/Romans#8:14|Romans 8:14–17]].<ref name=RA122>[[Alan Richardson (priest)|Richardson, Alan]]. ''An Introduction to the Theology of the New Testament'' SCM: 1961, p122f,158</ref>

The general concept was expressed in early writings from the beginning of the 2nd century forward, with [[Irenaeus]] writing in his ''Against Heresies'' ([[Wikisource:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heresies: Book I/Chapter X.|Book I Chapter X]]):<ref name="Vickers2"/>

: "The Church ... believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit".

Around AD 213 in ''Adversus Praxeas'' ([[Wikisource:Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/III|chapter 3]]) [[Tertullian]] provided a formal representation of the concept of the [[Trinity]], i.e., that God exists as one "substance" but three "Persons": The Father, the Son and the Holy Spirit.<ref name=Olson29>''The Trinity'' by Roger E. Olson, Christopher Alan Hall 2002 {{ISBN|0802848273}} pages 29–31</ref><ref>''Tertullian, First Theologian of the West'' by Eric Osborn (4 Dec 2003) {{ISBN|0521524954}} pages 116–117</ref> In defense of the coherence of the Trinity Tertullian wrote ([[Wikisource:Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/III|Adversus Praxeas 3]]): "The Unity which derives the Trinity out of its own self is so far from being destroyed, that it is actually supported by it." Tertullian also discussed how the Holy Spirit proceeds from the Father and the Son.<ref name=Olson29/>

The [[First Council of Nicaea]] in AD 325 and later the [[First Council of Constantinople]] in AD 381 defined the dogma "in its simplest outlines in the face of pressing [[heresy|heresies]]" and the version used thereafter dates to 381.<ref name=Fair48 >''Life in the Trinity: An Introduction to Theology with the Help of the Church Fathers'' by Donald Fairbairn (28 September 2009) {{ISBN|0830838732}} pages 48–50</ref> In the 5th century, in the [[Western Church|west]], [[Augustine of Hippo]] expanded on the theological development in his ''[[On the Trinity]]'', while the major development in the [[Eastern Church|east]] was due to [[John of Damascus]] in the 8th century.<ref name=berk83>''Systematic Theology'' by Louis Berkhof (24 September 1996) {{ISBN|0802838200}} page 83</ref> The theology eventually reached its classical form in the writings of [[Thomas Aquinas]] in the 13th century.<ref name=berk83/><ref name="ODCC-Trin" />

Bernhard Lohse (1928–1997) states that the doctrine of the Trinity does not go back to non-Christian sources such as [[Plato]] or [[Hinduism]] and that all attempts at suggesting such connections have floundered.<ref>''A Short History of Christian Doctrine'' by Bernhard Lohse 1978 {{ISBN|0800613414}} page 37</ref> The majority of Christians are now Trinitarian and regard belief in the Trinity as a test of true [[orthodoxy]] of belief.<ref name="Vickers2" />

=== The doctrine ===
[[File:Shield-Trinity-Scutum-Fidei-English.svg|thumb|right|A diagram of the [[Trinity]] consisting of [[God the Father]], [[God the Son]] (Jesus), and [[God the Holy Spirit]]]]
The doctrine of the Trinity is considered by most Christians to be a core tenet of their faith.<ref name=Behr/><ref name=Fair48 /> It can be summed up as:<ref name=Behr>''The Nicene Faith: Formation Of Christian Theology'' by John Behr (30 June 2004) {{ISBN|088141266X}} pages 3–4</ref>

: "The One God exists in Three Persons and One Substance."

Strictly speaking, the doctrine is a mystery that can "neither be known by unaided human reason", nor "cogently demonstrated by reason after it has been revealed"; even so "it is not contrary to reason" being "not incompatible with the principles of rational thought".<ref name="ODCC-Trin">''Oxford Dictionary of the Christian Church'' (1974), Cross & Livingstone (eds), art "Trinity, Doctrine of"</ref>

The doctrine was expressed at length in the 4th-century ''[[Athanasian Creed]]'' of which the following is an extract:<ref name=Fair48 /><ref name=mercer935>''Mercer Dictionary of the Bible'' edited by Watson E. Mills, Roger Aubrey Bullard 2001 {{ISBN|0865543739}} page 935</ref>

<poem style="margin-left:3em;">
We worship one God in [[Trinity]], and Trinity in Unity;
Neither confounding the persons nor dividing the substance.
For there is one Person of the Father, another of the Son, and another of the Holy Spirit.
But the [[Godhead in Christianity|Godhead]] of the Father, of the Son, and of the Holy Spirit, is all one; the Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy Spirit.
</poem>

To [[Trinity|Trinitarian]] Christians (which include [[Roman Catholic Church|Catholic Christians]], [[Eastern Orthodox Church|Eastern Orthodox Christians]], and most [[Protestant]] denominations), God the Father is not at all a separate god from the Son and the Holy Spirit, the other [[Hypostasis (philosophy and religion)|hypostases]] ("Persons") of the [[Godhead in Christianity|Christian Godhead]].<ref name=UCP>''Critical Terms for Religious Studies.'' Chicago: The University of Chicago Press, 1998. ''Credo Reference.''27 July 2009</ref>

While "Father" and "Son" implicitly invoke masculine sex, the [[gender of God in Christianity]] has historically been treated as metaphorical, and not as representing the real nature of God.<ref>Dennis O'Neill, ''Passionate Holiness: Marginalized Christian Devotions for Distinctive Peoples'' (2010), [https://books.google.com/books?id=qjl1H9GcetMC&pg=PA8 p. 8].</ref><ref name="CCCs239">"Deum humanam sexuum transcendere distinctionem. Ille nec vir est nec femina, Ille est Deus." From "Pater per Filium revelatus", ''Catechismus Catholicae Ecclesiae''. (Citta del Vaticano: Libreria Editrice Vaticana, 1993): 1-2-1-1-2 ¶ 239. ([https://www.vatican.va/archive/ENG0015/__P17.HTM Official English translation] {{webarchive |url=https://web.archive.org/web/20130303003725/https://www.vatican.va/archive/ENG0015/__P17.HTM |date=3 March 2013 }})</ref>

The 20th century witnessed an increased theological focus on the doctrine of the Trinity, partly due to the efforts of [[Karl Barth]] in his four volume ''[[Church Dogmatics]]''.<ref name=PCPhan173>''The Cambridge Companion to the Trinity'' by Peter C. Phan 2011 {{ISBN|0521701139}} pages 173–174</ref> This theological focus relates the revelation of the [[Logos (Christianity)|Word of God]] to the Trinity, and argues that the doctrine of Trinity is what distinguishes the "Christian concept of God" from all other religions.<ref name=PCPhan173/><ref>''The Trinity: Global Perspectives'' by Veli-Matti Kärkkäinen (17 January 2007) {{ISBN|0664228909}} page 8</ref>

==== The Father ====
{{Main article|God the Father}}
{{see also|Paterology}}
[[File:GodInvitingChristDetail.jpg|thumb|left|upright=0.9|[[God the Father in Western art|Depiction of God the Father]] (detail) offering the right hand throne to Christ, [[Pieter de Grebber]], 1654.]]
The emergence of Trinitarian theology of God the Father in [[early Christianity]] was based on two key ideas: first the shared identity of the [[Yahweh]] of the Old Testament and the God of Jesus in the New Testament, and then the self-distinction and yet the unity between Jesus and his Father.<ref name=Triglobal10>''The Trinity: Global Perspectives'' by Veli-Matti Kärkkäinen (17 January 2007) {{ISBN|0664228909}} pages 10–13</ref><ref name=global169>''Global Dictionary of Theology'' by William A. Dyrness, Veli-Matti Kärkkäinen, Juan F. Martinez and Simon Chan (10 October 2008) {{ISBN|0830824545}} pages 169–171</ref> An example of the unity of Son and Father is [[wikisource:Bible (American Standard)/Matthew#11:27|Matthew 11:27]]: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge of Father and Son.<ref name=Bromiley571 >''The International Standard Bible Encyclopedia'' by Geoffrey W. Bromiley 1988 {{ISBN|0-8028-3785-9}} page 571-572</ref>

The concept of fatherhood of God does appear in the Old Testament, but is not a major theme.<ref name=Triglobal10/><ref name=Veli37/> While the view of God as the Father is used in the Old Testament, it only became a focus in the New Testament, as Jesus frequently referred to it.<ref name=Triglobal10/><ref name=Veli37/> This is manifested in the [[Lord's prayer]] which combines the earthly needs of daily bread with the reciprocal concept of forgiveness.<ref name=Veli37/> And Jesus' emphasis on his special relationship with the Father highlights the importance of the distinct yet unified natures of Jesus and the Father, building to the unity of Father and Son in the Trinity.<ref name=Veli37>''The Doctrine of God: A Global Introduction'' by Veli-Matti Kärkkäinen 2004 {{ISBN|0801027527}} pages 37–41</ref>

The paternal view of God as the Father extends beyond Jesus to his disciples, and the entire church, as reflected in the petitions Jesus submitted to the Father for his followers at the end of the ''[[Farewell Discourse]]'', the night before [[crucifixion of Jesus|his crucifixion]].<ref name=RobN26 >''Symbols of Jesus'' by Robert C. Neville (4 February 2002) {{ISBN|0521003539}} pages 26–27</ref> Instances of this in the Farewell Discourse are [[wikisource:Bible (American Standard)/John#14:20|John 14:20]] as Jesus addresses the disciples: "I am in my Father, and you in me, and I in you" and in [[wikisource:Bible (American Standard)/John#17:22|John 17:22]] as he prays to the Father: "I have given them the glory that you gave me, that they may be one as we are one."<ref>''Jesus and His Own: A Commentary on John 13–17'' by Daniel B. Stevick (29 April 2011) Eeardmans {{ISBN|0802848656}} page 46</ref>

In Trinitarian theology, God the Father is the "arche" or "principium" (''beginning''), the "source" or "origin" of both the Son and the Holy Spirit, and is considered the eternal source of the Godhead.<ref name=alan36/> The Father is the one who eternally begets the Son, and the Father eternally breathes the Holy Spirit. The Son is eternally born from God the Father, and the Spirit eternally proceeds from the Father,<ref name=Veli70/><ref name=alan36>''The Westminster Dictionary of Christian Theology'' by Alan Richardson and John Bowden (1 January 1983) {{ISBN|0664227481}} page 36</ref> and, in the Western tradition, also [[Filioque|from the Son]].

Yet, notwithstanding this difference as to origin, Father is one with, co-equal to, co-eternal, and [[Consubstantiality|con-substantial]] with the Son and the Holy Spirit, each Person being the one eternal God and in no way separated, who is the creator: all alike are uncreated and omnipotent.<ref name=Veli70/> Thus, the Divine Unity consists of God the Father, with his Son and his Spirit distinct from God the Father and yet perfectly united together in him.<ref name=Veli70/> Because of this, the Trinity is beyond reason and can only be known by revelation.<ref>''The Oxford Handbook of the Trinity'' by Gilles Emery O. P. and Matthew Levering (27 Oct 2011) {{ISBN|0199557810}} page 263</ref><ref name=VaticanReason>Paragraphs [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#242 242] [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#245 245] [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#237 237]. ''Catechism of the Catholic Church'' (2nd Edition). Libreria Editrice Vaticana. 2012. Retrieved 23 January 2021.</ref>

Trinitarians believe that God the Father is not [[pantheism|pantheistic]], in that he is not viewed as identical to the universe, but exists outside of creation, as its Creator.<ref name=Kess68/><ref name=Bromo515/> He is viewed as a loving and caring God, a Heavenly Father who is active both in the world and in people's lives.<ref name=Kess68>''God Our Father'' by John Koessler (13 September 1999) {{ISBN|0802440681}} page 68</ref><ref name=Bromo515>''International Standard Bible Encyclopedia: E-J'' by Geoffrey W. Bromiley (Mar 1982) {{ISBN|0802837824}} pages 515–516</ref> He created all things visible and invisible in love and wisdom, and man for his own sake.<ref name=Kess68/><ref name=Bromo515/><ref>Paragraphs [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p6.htm#356 356] and [https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p4.htm#295 295]. ''Catechism of the Catholic Church'' (2nd Edition). Libreria Editrice Vaticana. 2012. Retrieved 23 January 2021.</ref>

==== The Son ====
{{Main article|God the Son|Son of God (Christianity)}}
{{see also|Christology|Christ the Logos|Jesus in Christianity|Person of Christ}}
[[File:Витраж в Петропавловском соборе.jpg|thumb|upright|[[Stained glass]] window of Christ, [[Saints Peter and Paul Cathedral, Saint Petersburg|Peter and Paul Cathedral]], St. Petersburg, Russia.]]
Since [[early Christianity]], a number of [[Names and titles of Jesus in the New Testament|titles have been attributed]] to Jesus, including, [[Messiah]] (Christ) and the [[Son of God]].<ref name=Bowden101/><ref name=Brom128 /> Theologically, these are different attributions: Messiah refers to his fulfilling the expected Old Testament prophecies, while Son of God refers to a paternal relationship.<ref name=Bowden101>''The Westminster Dictionary of Christian Theology'' by Alan Richardson and John Bowden (1 January 1983) {{ISBN|0664227481}} page 101</ref><ref name=Brom128>''Historical Theology: An Introduction'' by Geoffrey W. Bromiley 2000 {{ISBN|0567223574}} pages 128–129</ref> God the Son is distinct from both Messiah and Son of God and its theology as part of the doctrine of the Trinity was formalized well over a century after those.<ref name=Brom128 /><ref name=mini307>''Christology: Biblical And Historical'' by Mini S. Johnson {{ISBN|8183240070}} page 307</ref><ref>''The Ecumenical Councils of the Catholic Church: A History'' by Joseph F. Kelly (1 September 2009) {{ISBN|0814653766}} pages 19–22</ref>

According to the [[Gospel]]s, Jesus was conceived by the Holy Spirit and [[Nativity of Jesus|born]] from [[Mary, mother of Jesus|the Virgin Mary]].<ref name=Pract/> The Biblical accounts of Jesus' ministry include: [[Baptism of Jesus|his baptism]], [[Miracles of Jesus|miracles]], [[Ministry of Jesus|preaching, teaching, and healing]]. The narrative of the gospels place significant emphasis on the death of Jesus, devoting about one third of the text to just seven days, namely the last week of the life of Jesus in Jerusalem.<ref name=Turner613 >''Matthew'' by David L. Turner 2008 {{ISBN|0-8010-2684-9}} page 613</ref> The core Christian belief is that through [[Crucifixion of Jesus|the death]] and [[resurrection of Jesus]], [[original sin|sinful]] humans can be reconciled to God and thereby are offered salvation and the promise of [[eternal life (Christianity)|eternal life]].<ref name=Harris12/> The belief in the redemptive nature of Jesus' death predates the Pauline letters and goes back to the earliest days of Christianity and the [[Early centers of Christianity#Jerusalem|Jerusalem church]].<ref>''Lord Jesus Christ: Devotion to Jesus in Earliest Christianity'' by Larry W. Hurtado (14 September 2005) {{ISBN|0802831672}} pages 130–133</ref> The [[Nicene Creed]]'s statement that "for our sake he was crucified" is a reflection of this core belief.<ref name=Harris12>''Christian Theology'' by J. Glyndwr Harris (Mar 2002) {{ISBN|1902210220}} pages 12–15</ref>

The two Christological concerns as to how Jesus could be truly God while preserving faith in the existence of one God and how the human and the divine could be combined in one person were fundamental concerns from well before the [[First Council of Nicaea]] (325).<ref name=Bromo50>''Historical Theology: An Introduction'' by Geoffrey W. Bromiley 2000 {{ISBN|0567223574}} pages 50–51</ref> However, the theology of "God the Son" was eventually reflected in the statement of the Nicene Creed of the 4th century.<ref>''Late Antiquity: A Guide to the Postclassical World'' by G. W. Bowersock, Peter Brown and Oleg Graba 1999 {{ISBN|0674511735}} page 605</ref>

The [[Chalcedonian Definition]] of 451, accepted by the majority of Christians, holds that Jesus is [[Incarnation (Christianity)|God incarnate]] and "[[Hypostatic union|true God and true man]]" (or both fully divine and fully human). Jesus, having become fully human in all respects, suffered the pains and temptations of a mortal man, yet he did not sin. As fully God, he defeated death and rose to life again.<ref>''A Short History of Christian Doctrine'' by Bernhard Lohse (5 January 1978) {{ISBN|0800613414}} pages 90–93</ref> The [[Third Council of Constantinople]] in 680 then held that both divine and human wills exist in Jesus, with the divine will having precedence, leading and guiding the human will.<ref>The Westminster Dictionary of Christian Theology by Alan Richardson and John Bowden (1 January 1983) {{ISBN|0664227481}} page 169</ref>

In mainstream Christianity, Jesus Christ as [[God the Son]] is the [[Person of Christ|second Person]] of the Holy Trinity, due to his eternal relation to the first Person (God as Father).<ref name=Millard>''Introducing Christian Doctrine'' (2nd Edition) by Millard J. Erickson (1 April 2001) {{ISBN|0801022509}} pages 237–238</ref> He is considered coequal with the Father and Holy Spirit and is all God and all human: the Son of God as to his divine nature, while as to his human nature he is from the lineage of David.<ref name=Pract>''Practical Christian Theology:'' by Floyd H. Barackman 1998 {{ISBN|0825423740}} pages 149–151</ref><ref name=Millard/><ref>''Encyclopedia of Theology: A Concise Sacramentum Mundi'' by Karl Rahner (28 December 2004) ISBN pages 692-694</ref><ref>For Biblical passages see: {{Bibleref2|Rom|1:3,4}}{{Bibleref2|Galatians|4:4}}; {{Bibleref2|John|1:1–14}};{{Bibleref2-nb|Jn|5:18–25}};{{Bibleref2-nb|Jn|10:30–38}}</ref>

More recently, discussions of the theological issues related to God the Son and its role in the Trinity were addressed in the 20th century in the context of a "Trinity-based" perspective on divine revelation.<ref>''Introduction to the Theology of Karl Barth'' by Geoffrey William Bromiley (3 November 2000) {{ISBN|0567290549}} page 19</ref><ref>''The Renewal of Trinitarian Theology: Themes, Patterns & Explorations'' by Roderick T. Leupp (1 October 2008) {{ISBN|0830828893}} page 31</ref>

==== The Holy Spirit ====
{{Main article|Holy Spirit in Christianity}}
[[File:Holy Spirit as Dove (detail).jpg|thumb|upright|left|Church [[stained glass]] representation of the Holy Spirit as a dove, [[Bernini]] c. 1660.]]
In mainstream Christianity, the Holy Spirit is one of the three divine persons of the Trinity who make up the single [[Ousia|substance]] of God; that is, the Spirit is considered to act in concert with and share an essential nature with [[God the Father]] and God the Son (Jesus).{{sfn|Kärkkäinen|2002|p=120-121}}<ref name=Pan332/> The New Testament has much to say about the Holy Spirit. The Holy Spirit's presence was especially felt following the ascension of Christ, although not to the exclusion of an early presence as attested by the Old Testament and throughout the New Testament.<ref name=Stagg/>{{rp|p.39}} The Christian theology of the Holy Spirit, or [[pneumatology]] (from Greek ''[[pneuma]]'' or "spirit"), was the last piece of Trinitarian theology to be fully explored and developed, and there is thus greater theological diversity among Christian understandings of the Spirit than there is among understandings of the Son and the Father.{{sfn|Kärkkäinen|2002|p=120-121}}<ref name=Pan332>''Systematic Theology Vol 1'' by Wolfhart Pannenberg (11 November 2004) {{ISBN|0567081788}} page 332</ref> Within Trinitarian theology, the Holy Spirit is usually referred to as the "Third Person" of the triune God—with the Father being the First Person and the Son the Second Person.{{sfn|Kärkkäinen|2002|p=120-121}}

Reflecting the [[Annunciation]] in [[wikisource:Bible (American Standard)/Luke#1:35|Luke 1:35]], the early [[Apostles' Creed]] states that Jesus was "conceived by the Holy Spirit".<ref>''Invitation to Theology'' by Michael Jinkins (26 January 2001) {{ISBN|0830815627}} pages 60 and 134–135</ref> The [[Nicene Creed]] refers to the Holy Spirit as "the Lord and Giver of Life" who with the Father and the Son together is "worshiped and glorified".<ref>''Invitation to Theology'' by Michael Jinkins (26 January 2001) {{ISBN|0830815627}} page 193</ref> While in the act of the [[Incarnation (Christianity)|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.<ref name=Donnell >''The mystery of the Triune God'' by John Joseph O'Donnell 1988 {{ISBN|0-7220-5760-1}} page 75</ref> Yet, as in [[wikisource:Bible (American Standard)/1 Corinthians#6:19|1 Corinthians 6:19]] God the Spirit continues to dwell in bodies of the faithful.<ref name=Donnell /><ref name=Wiersbe471 >''The Wiersbe Bible Commentary: The Complete New Testament'' by Warren W. Wiersbe 2007 {{ISBN|978-0-7814-4539-9}} page 471</ref>

In Christian theology 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.<ref name=Erickson265>{{cite book| author = Millard J. Erickson| year = 1992| title = Introducing Christian Doctrine.| publisher = Baker Book House| pages = 265–270}}</ref> The new believer is "born again of the Spirit".<ref>Though the term "[[Born again (Christianity)|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 [http://www.newadvent.org/cathen/02258b.htm]</ref>

The Holy Spirit enables Christian life by dwelling in the individual believers and enables them to live a righteous and faithful life.<ref name=Erickson265/> He acts as Comforter or [[Paraclete]], one who intercedes, or supports or acts as an advocate, particularly in times of trial. He acts to convince unredeemed persons both of the sinfulness of their actions and thoughts, and of their moral standing as sinners before God.<ref>''The Holy Spirit and His Gifts''. [[J. Oswald Sanders]]. Inter-Varsity Press. chapter 5.</ref> The Holy Spirit both ''inspired'' the writing of the scriptures and now ''interprets'' them to the Christian and church.<ref>{{cite book| author = T C Hammond| editor1-last=Wright|editor1-first=David F | year = 1968| title = In Understanding be Men: A Handbook of Christian Doctrine| edition= sixth| publisher = [[Inter-Varsity Press]]| page = 134}}</ref>

=== Trinitarian differences ===
In [[Eastern Orthodox Christian theology|Eastern Orthodox theology]], [[ousia|essence]] of God being that which is beyond human comprehension and can not be defined or approached by human understanding.<ref>''The Mystical Theology of the Eastern Orthodox Church'' by [[Vladimir Lossky]] ISBN page 77</ref> Roman Catholic teachings are somewhat similar in considering the mysteries of the Trinity as being beyond human reason.<ref name=VaticanReason/> However, differences exist in that in [[Roman Catholic theology]] and teaching, God the Father is the eternal source of the Son (begot the Son by an eternal generation) and of the Holy Spirit (by an eternal procession [[Filioque|from the Father and the Son]]) and the one who breathes the Holy Spirit with and through the Son, but the Eastern Orthodox consider the Spirit to proceed from the Father alone.<ref>''Systematic Theology'' by Francis Schussler Fiorenza and John P. Galvin (1 May 2011) {{ISBN|0800662911}} pages 193–194</ref>

Most [[Protestant denominations]] and other traditions arising since the [[Reformation]] hold general Trinitarian beliefs and theology regarding God the Father similar to that of Roman Catholicism. This includes churches arising from [[Anabaptism]], [[Anglicanism]], [[Baptist]], [[Lutheranism]], [[Methodism]], [[Moravian Church|Moravianim]], [[Plymouth Brethren]], [[Quakerism]] and [[Reformed Christianity]]. Likewise, ''The Oxford Dictionary of the Christian Church'' describes the Trinity as "the central dogma of Christian theology".<ref name="Kraybill2010">{{cite book |last1=Kraybill |first1=Donald B. |title=Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites |date=1 November 2010 |publisher=JHU Press |isbn=978-0-8018-9911-9 |language=en |quote=The classical doctrine of the Trinity—God as Father, Son, and Holy Spirit—has been generally accepted by Anabaptist groups but not highly developed.}}</ref><ref name="ODCC">The Oxford Dictionary of the Christian Church (Oxford University Press, 2005 {{ISBN|978-0-19-280290-3}}), article ''Trinity, doctrine of the''</ref><ref name="Tavast2012">{{cite book |last1=Tavast |first1=Timo |title=Unity in the Triune God: Trinitarian Theology in the Full-Communion Agreements of the Evangelical Lutheran Church in America |date=21 December 2012 |publisher=Wipf and Stock Publishers |isbn=978-1-61097-901-6 |page=152 |language=en |quote=The Moravian side's trinitarian emphasis in ecumenically-oriented ecclesiology can be generally concluded as follows: first, it deals with the ontological foundation of the church's unity and structure. As chapter 4 elucidates, the first aspect, that is, the church's ontological foundation, is stated in ''Following Our Shepherd to Full Communion''. The Moravians emphasize that the Holy Trinity has called the church into being and that the triune God is the source of the church's being and mission. In addition, the idea of the church's and its member's ontological participation in the Trinity is clearly presented by the Moravians: the church is linked "in an intimate union with the Triune God."}}</ref><ref>{{cite book |last1=Barley |first1=L. M. |last2=Field |first2=C. D. |last3=Kosmin |first3=B. A. |last4=Nielsen |first4=J. S. |title=Religion: Recurrent Christian Sources, Non-Recurrent Christian Data, Judaism, Other Religions |date=28 June 2014 |publisher=Elsevier |isbn=978-1-4832-9599-2 |page=25 |language=en}}</ref> However, a precise representative view of Protestant Trinitarian theology regarding "God the Father", etc., is more difficult to provide, given the diverse and less centralized nature of the various Protestant churches.<ref name="ODCC"/>