Holy Spirit in Christianity

==Mainstream doctrines==
{{See also|Pneumatology (Christianity)}}
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The theology of spirits is called pneumatology. The Holy Spirit is referred to as the Lord and Giver of Life in the [[Nicene creed]].<ref name="Colin280">''The Cambridge Companion to Christian Doctrine'' by Colin E. Gunton (1997) {{ISBN|052147695X}}, pp. 280–285.</ref> He is the [[creator deity|Creator]] Spirit, present before the creation of the universe and through his power everything was made in [[Jesus Christ]], by [[God the Father]].<ref name=Colin280/> Christian [[hymn]]s such as "[[Veni Creator Spiritus]]" ("Come, Creator Spirit") reflect this belief.<ref name=Colin280/>

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/> 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.<ref name="Vickers2"/><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"/>

For the majority of Christian denominations, the Holy Spirit is the third Person of the [[Holy Trinity]] – Father, Son, and Holy Spirit, and is Almighty [[God in Christianity|God]].<ref name="Erickson" /><ref name="Hammond"/><ref name="cathhs">{{cite web |title=Catholic Encyclopedia: Holy Spirit |url=http://www.newadvent.org/cathen/07409a.htm}}</ref> As such he is personal and also fully God, co-equal and co-eternal with [[God the Father]] and the [[Son of God]].<ref name="Erickson" /><ref name="Hammond"/><ref name="cathhs"/> He is different from the Father and the Son in that he ''proceeds'' from the Father (and, according to [[Roman Catholics]], [[Old Catholics]], [[Lutherans]], [[Anglicans]], and other [[Protestants]], [[Filioque|from the Father and the Son]]) as described in the [[Nicene Creed]].<ref name=Hammond/> The Triune God is thus manifested as three ''Persons'' ([[Koine Greek|Greek]] ''[[hypostasis (religion)|hypostases]]''),<ref name=Catholic_Encyclopedia>See discussion in {{CathEncy|wstitle=Person}}</ref> in One Divine Being ([[Ancient Greek|Greek]]: [[Ousia]]),<ref name="Systematic_theology"/> called the [[Godhead (Christianity)|Godhead]] (''<small>from Old English:</small> Godhood''), the Divine Essence of God.<ref name=Catholic_Catechism_Trinity>''[[Catechism of the Catholic Church|CCC]]'': [https://www.vatican.va/archive/ENG0015/_P17.HTM#1FT The Dogma of the Holy trinity].</ref>

In the New Testament, by the power of the Holy Spirit Jesus was conceived in the womb of the [[Virgin Mary]], while [[Virgin birth of Jesus|maintaining her virginity]].<ref name="Luke 1:35">{{cite web|title=Bible Gateway passage: Luke 1:35 – English Standard Version|url=https://www.biblegateway.com/passage/?search=Luke%201%3A35&version=ESV|access-date=2020-08-10|website=Bible Gateway|language=en}}</ref> The Holy Spirit descended over Jesus in a corporeal way, as a dove, at the time of [[Baptism of Jesus|his baptism]], and a voice from Heaven was heard: "This is my beloved Son with whom I am well pleased."<ref name="Harrington38">Harrington, Daniel J., SJ. "Jesus Goes Public." ''America,'' Jan. 7–14, 2008, p. 38</ref><ref>{{bibleref2|Mt|3:17}} {{bibleref2|Mk|1:11}} {{bibleref2|Lk|3:21–22}}</ref> He is the Sanctifier, the Helper,<ref>{{cite web|title=Bible Gateway passage: John 15:26 – English Standard Version|url=https://www.biblegateway.com/passage/?search=John%2015%3A26&version=ESV|access-date=2020-08-10|website=Bible Gateway|language=en}}</ref> Comforter,<ref>{{cite web|title=Bible Gateway passage: John 14:16 – English Standard Version|url=https://www.biblegateway.com/passage/?search=John%2014%3A16&version=ESV|access-date=2020-08-10|website=Bible Gateway|language=en}}</ref> the Giver of graces, he who leads persons to the Father and the Son.<ref name=Colin280/>

The Holy Spirit is credited with inspiring believers and allowing for them to interpret all the sacred scripture, and leads prophets both in [[Old Testament]] and [[New Testament]].<ref>''Theology for the Community of God'' by Stanley J. Grenz (2000) {{ISBN|0802847552}} p. 380.</ref> [[Christians]] receive the [[Fruits of the Holy Spirit]] by means of his [[Mercy#Christianity|mercy]] and [[Grace (Christianity)|grace]].<ref>''Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries'' by Everett Ferguson (2009) {{ISBN|0802827489}}, p. 776.</ref>

===God the Holy Spirit===
{{Main article|God in Christianity|Nontrinitarianism}}
[[File:Shield-Trinity-Scutum-Fidei-English.svg|thumb|right|upright=0.8|A depiction of the [[Trinity]] consisting of God the Holy Spirit along with [[God the Father]] and [[God the Son]] ([[Jesus in Christianity|Jesus]])]]
The Christian doctrine of the [[Trinity]] includes the concept of God the Holy Spirit, along with [[God the Son]] and [[God the Father]].<ref>''Systematic Theology'' by Lewis Sperry Chafer 1993 {{ISBN|0825423406}}, p. 25.</ref><ref name="Wiersbe471">''The Wiersbe Bible Commentary: The Complete New Testament'' by Warren W. Wiersbe 2007 {{ISBN|978-0781445399}}, p. 471.</ref> Theologian [[Vladimir Lossky]] has argued that 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'' ... 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 {{ISBN|0722057601}}, p. 75.</ref>{{Failed verification|date=September 2020}} Yet, as in 1 Corinthians 6:19,<ref>[[s:Bible (American Standard)/1 Corinthians#6:19|1 Corinthians 6:19]]</ref> God the Spirit continues to dwell in the faithful.<ref name=Wiersbe471 />

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 [[Metaphor#As a foundation of our conceptual system|metaphorically]] and through [[Analogy#Religion|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 [[Omnipotence#Meanings|omnipotent]]. ...Whatever, therefore, is spoken of God in respect to Himself, is both spoken singly of each [[Personal identity#Continuity of substance|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."<ref>{{cite web | url = http://www.newadvent.org/fathers/130105.htm | title = 'De Trinitate', Book V, chapter 8 | website = newadvent.org | archive-url = https://web.archive.org/web/19991013043702/http://www.newadvent.org/fathers/130105.htm | archive-date = October 13, 1999 | url-status = live}}</ref>

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.<ref name="Erickson265">{{cite book |author=Erickson |first=Millard J. |title=Introducing Christian Doctrine |publisher=Baker Book House |year=1992 |pages=265–270 |language=en}}</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/> 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.<ref>''The Holy Spirit and His Gifts''. [[J. Oswald Sanders]]. Inter-Varsity Press. Chapter 5.</ref> 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.<ref>{{cite book |author=Hammond |first=T. C. |title=In Understanding be Men: A Handbook of Christian Doctrine |publisher=[[Inter-Varsity Press]] |year=1968 |editor=Wright |editor-first=David F. |edition=Sixth |page=134 |language=en}}</ref>

===Procession of the Holy Spirit===
{{Main article|History of the Filioque controversy|Eastern Orthodox teachings regarding the Filioque}}
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."<ref>{{bibleverse||John|15:26}}</ref> In 325, the [[First Council of Nicaea]], being the first ecumenical council, ended its [[Nicene Creed|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]].{{sfn|Meyendorff|1989|pp=}} 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|''Filioqu''e]] clause.

In 589, the [[Third Council of Toledo]] in its third canon officially accepted the doctrine of the procession of the Holy Spirit from the Father and the Son (''a Patre et Filio procedere'').{{sfn|Martínez-Díez|Rodriguez|1992|p=79}} 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''),{{sfn|Wilhite|2009||pp=285–302}} while Western theologians were teaching that the Holy Spirit proceeds from the Father and the Son (notion referred as ''filioquism'').{{sfn|Phillips|1995||pp=60}} 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 [[East–West Schism|Great Schism of 1054]].

===Fruit and Gifts of the Spirit===
{{Main article|Fruit of the Holy Spirit|Gifts of the Holy Spirit|Seven gifts of the Holy Spirit}}
[[File:St Josephat UCC.jpg|thumb|[[St. Josaphat Cathedral]] in [[Edmonton|Edmonton, Alberta]], Canada, is shaped as a cross with seven copper domes representing the [[Seven Gifts of the Holy Spirit]].]]
The [[fruit of the Holy Spirit]]<ref name="CCC">{{Cite web |title=Catechism of the Catholic Church – IntraText |url=https://www.vatican.va/archive/ENG0015/__P67.HTM#$211 |access-date=2024-03-29 |website=www.vatican.va |at=nos. 1830–1832}}</ref> consists of "permanent dispositions"<ref name=CCC /> (in this similar to the permanent character of the [[sacrament]]s), virtuous characteristics engendered in the Christian by the action of the Holy Spirit.<ref name="fung262">''The Epistle to the Galatians'' (The New International Commentary on the New Testament) by [[Ronald Y. K. Fung]] (1988) Wm. B. Eerdmans Publishing, {{ISBN|0802825095}}, pp. 262–263.</ref> [[Epistle to the Galatians|Galatians]] 5:22–23 names nine aspects and states:<ref name=fung262/>
<blockquote>But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law.<ref>[[s:Bible (American Standard)/Galatians#5:22|Galatians 5:22–23]]</ref></blockquote>

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.<ref name=fung262/>

The "[[gifts of the Holy Spirit]]"<ref name=CCC /> are distinct from the Fruit of the Spirit, and consist of specific abilities granted to the individual Christian.<ref name=Erickson265/> They are frequently known by the Greek word for gift, ''[[wikt:charisma|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 [[First Epistle to the Corinthians|1 Corinthians]],<ref>[[s:Bible (American Standard)/1 Corinthians#12|1 Corinthians 12]]</ref> [[Epistle to the Romans|Romans]] 12<ref>[[s:Bible (American Standard)/Romans#12|12]]</ref> and [[Epistle to the Ephesians|Ephesians]] 4.<ref>[[s:Bible (American Standard)/Ephesians#4|Ephesians 4]]</ref><ref name=EricksonWorks/> [[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.<ref name=EricksonWorks/> 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.<ref>{{cite book | last=Tozer | first=A. W. | title=I talk back to the devil | publisher=OM Pub | location=Carlisle | year=1994 | isbn=978-1850781486 | oclc=31753708}}</ref> 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]]"<ref name=CCC /> are poured out on a believer at [[baptism]], and are traditionally derived from [[Book of Isaiah|Isaiah]] 11:1–2,<ref>[[s:Bible (American Standard)/Isaiah#11|11:1–2]]</ref> although the New Testament does not refer to Isaiah 11:1–2 regarding these gifts.<ref name=EricksonWorks/><ref name=Shaw457>{{cite book|first1=Russell|last1=Shaw|first2=Peter M. J.|last2=Stravinskas|title=Our Sunday Visitor's Catholic Encyclopedia|url=https://books.google.com/books?id=vJ78Vd4O9d4C|year=1998|publisher=[[Our Sunday Visitor|Our Sunday Visitor Publishing]]|location=[[Huntington, Indiana]]|isbn=978-0879736699 |page=[https://books.google.com/books?id=vJ78Vd4O9d4C&pg=457&dq=%22Gifts+of+the+Holy+Spirit,+The+seven%22 457]}}</ref> These 7 gifts are: [[Religious wisdom|wisdom]], [[understanding]], [[counsel]], [[courage|fortitude]] (strength), [[knowledge]], [[piety]] and [[Fear of God|fear of the Lord]].<ref name=EricksonWorks>{{cite book |first=Millard J. |last=Erickson |author-link=Millard Erickson |year=1992 |title=Introducing Christian Doctrine |url=https://books.google.com/books?id=WBAPAAAACAAJ |publisher=[[Baker Publishing Group]] |location=[[Grand Rapids, Michigan]] |isbn=978-0801032158}} [https://archive.org/details/introducingchris02ederic 2nd ed. 2001]. [https://archive.org/details/introducingchris02ederic/page/275 <!-- quote=thirty"The work of the Holy Spirit". --> Chapter Thirty – "The work of the Holy Spirit" (pp. 275ff.)]. {{ISBN|978-0801022500}}.</ref><ref name= Shaw457/> This is the view of the [[Catholic Church]]<ref name=CCC /><ref name=Shaw457/> and many other mainstream Christian groups.<ref name=EricksonWorks/>