Category: Holy Spirit

Introduction

According to Barclay, it is possibly unfortunate that people so often talk of the events at the day of Pentecost as the coming of the Holy Spirit; they may think that the Holy Spirit came about at that time. However, this is not actually the case because it is indicated that God is internally the Father, the Son, and the Holy Spirit.

This is made clear in the Book of Acts. In Acts chapter one and verse sixteen, it is pointed out that the Holy Spirit was speaking in David. It is also pointed out that the Spirit spoke in prophet Isaiah (Acts 28: 25). Moreover, Stephen makes accusations against the Jewish of having worked against the Spirit through their history (Acts 7:51). Basing on these, the Holy Spirit is God in “every age revealing His truth”.

In considering Pentecost, it may never be clearly known about what actually took place on that day or at that time. However, what is known is that the day of Pentecost was one of the supremely great days to the Christian Church because, on that day, the Holy Spirit came down to the Christian Church in a manner that was very special.

According to Barclay, the book of Acts has been referred to as the “Gospel of the Holy Spirit”. This paper is going to look at the Holy Spirit and the main focus will be on the “Holy Spirit in Acts”.

Jesus and the Holy Spirit

There are several important statements which indicate a link between the Holy Spirit and Jesus, and mostly in the course of the early part of the Gospel.

For instance, angel Gabriel made an explanation to Mary on how the fulfillment of his words would be realized: “The Holy Spirit will come upon you and the power of the Most High will overshadow you; therefore that which will be born will be called holy, Son of God” (Luke 1:35). This implies that there was the involvement of the Holy Spirit in bringing about incarnation.

Before Jesus commenced his public ministry, John the Baptist made a contrast of his work with that of Jesus (the Great One) who was coming by stating that, whereas he was baptizing people with water, on the other hand, the coming one, Jesus, would be baptizing with the Holy Spirit and with fire (Luke 3:16).

However, the meaning of baptizing with fire is not a direct one and there have been several suggestions. There is a tendency of it pointing to cleansing; the fitting match of baptism with the Holy Spirit.

There is no mention of this in the book of Luke but it is recorded in the book of Acts that Christ said to his disciples that they should wait “for the promise of the Father” and thereafter, he mentioned that it is true that John baptized with water but his disciples will be baptized with the Holy Spirit shortly thereafter. In this statement, Jesus was making reference to the experience that would be realized on the day of Pentecost.

A confirmation of this is made by Peter in using a similar prediction in defending his action in engaging in baptizing Cornelius and those who were with him.

He points out that the Holy Spirit came upon them in the same way as it was at the beginning and then, he in turn remembered what Jesus had pointed out: “John indeed baptized with water but you will be baptized with the Holy Spirit” (Luke: 11: 15 – 16). The meaning of baptism in the Holy Spirit is receiving the Holy Spirit as it was on the day of Pentecost.

During Jesus’ baptism, he received the Holy Spirit from heaven. It can be clearly seen that the baptizing of Jesus Christ jointly with the coming down of the Holy Spirit and the voice that was heard from heaven, marked the starting of the ministry of Jesus Christ, and it is important that the Holy Spirit is linked with the beginning.

Morris points out that “we may fairly deduce that the human Jesus needed the equipment of the Spirit for the work that he would now begin…it was not a work taken in hand in purely human strength and wisdom”.

The place of the Holy Spirit is emphasized by Luke in the narrative of the temptation of Jesus Christ. It is pointed out that Jesus was full of the Holy Spirit and he was “led in the Spirit in the wilderness” (Luke 4:1).

Jesus Christ had been called by God the Father and given the Holy Spirit. The question that comes is; what kind of messiah would he be? In some sense, Satan was aiming at making him to become the wrong messiah; one who converted stones in food in order to sustain himself, one who could engage in performing stunning but useless miracles, and one who would engage in setting up a powerful worldly kingdom.

However, the Holy Spirit was also in it. The Holy Spirit directed him and moved with him all through the time he was experiencing the temptations. It is indicated that, at the time the temptation period was over, Jesus went back to Galilee “in the power of the Holy Spirit” (Luke 4:14).

Luke does not talk much about the teaching of Jesus in the Synagogues, and then he starts the account of the visit Jesus makes to Nazareth by pointing out the sermon in the synagogue. After Jesus engaged in reading a passage from Isaiah which started with “The Spirit of the Lord is upon me”, he began his speech with these inspiring words: “Today this Scripture has been fulfilled…” (Luke 4:18,21).

The passage taken from Isaiah is of significance, “as it is the way Jesus fulfilled it”. However, the main concern here is about noticing that it was not a thing whose fulfillment could be realized without the aid that was divine. The Spirit was upon Jesus Christ and it was not possible to engage in the confining of Luke’s meaning to the length of the sermon at Nazareth.

Throughout his ministry, the Holy Spirit was upon Jesus even if Luke does not make reference to this often. Luke, in the book of Acts, gives an account of Peter’s summary of what Jesus Christ did: “God anointed him with the Holy Spirit and with power, and he went about doing good and healing all who were oppressed by the devil, for God was with him” (Acts 10: 38).

The Holy Spirit was upon Jesus and his entire ministry was the product of the Holy Spirit’s presence. It is true that at the end of Jesus’ ministry while physically on earth, just before he went up to heaven, he gave the commandments to the apostles “through the Holy Spirit” (Acts 1:2).

The Coming of the Holy Spirit

The Holy Spirit was promised by God ahead of time through the prophets (Acts 2: 16 – 21) and therefore he is referred to as “the promise of the Father” (Acts 1:4). The Holy Spirit was later promised afresh by Jesus in His resurrection.

He was received (The Holy Spirit) by the ascended Jesus Christ to “pour out” on those who believed in him, who consequently received him at the initial Christian Pentecost, “as also their converts did when they responded to their witness in repentance, faith and baptism” (Acts 2:38).

The Spirit was not only passed on to the Jewish believers but to the Gentile believers as well, in due course, purifying both of these groups inwardly by faith.

The receiving of the Holy Spirit might be seen in speaking in tongues and inspired words that are used in praising God. The Holy Spirit is the witnessing Spirit, “bearing his witness with and through the witness of the apostles”.

The peaking of the Spirit in the Christian Church is done through the prophets, for instance, prophesying of the great famine in order for the Christians in Antioch to take steps in time so that they can provide for their brothers and sisters living in Jerusalem (Acts 11: 28 – 30).

It also pointed out that the Holy Spirit gives direction to the course of the missionary activity, making selection of Saul and Barnabas to serve a special purpose and giving a prescription of the path to be taken. “So completely is the church the organ of his vitality that an attempt to deceive the church is an attempt to deceive the Spirit – in other words, to deceive God himself”.

According to Buswell, if the concern of the Gospel is on the ‘time of Christ’, the concern of Acts is not so much on the ‘time of the church’ “as with the age of the Spirit”. Jesus, who got anointment in the earlier period, with power and the Holy Spirit, has now resurrected from the dead and lifted to the right hand of God the Father, where he has given out the spirit to those who follow Him.

In the book of Acts chapter one verse four, this giving out or pouring out of the Spirit is referred to as “the promise of the Father”, since the Father is the final provider of the Holy Spirit and the author of the promise.

In the expression ‘the promise of the Spirit’, an example is seen of the objective genitive or possibility of genitive of definition: “It is the Spirit that is promised, indeed, the spirit is the promised”.

Other than the promise being given in the utterances of John the Baptist about the coming of the mightier one whose duty will be to baptize with the Holy Spirit, earlier on, this was given in Joel’s oracle, in the book of Joel, chapter two and verses twenty-eight to thirty-two.

In the Pentecost narrative, it is the oracle of Joel that Peter quotes in partially explaining the phenomenon. Peter states “this is what was spoken of by Joel” (Acts 2: 16). Jesus’ vindication and enthronement have released the new era of the Spirit of which the oracle pointed out; “and it is the vindicated and enthroned Christ who is God’s agent in the fulfilling of the promise, the outpouring of the Spirit”.

The Pentecost narrative presentation is carried out in such a manner as to remember past biblical themes and to give a suggestion that the Spirit’s coming is “their fulfillment”.

According to Bruce, what was referred to in Acts 2:2 as the ‘tongues as of fire’ and ‘mighty wind’ which went together with Jesus’ coming, is a reminder of the fire and the wind that were to be the “instruments of the Coming One’s purifying work”, according to the teaching of John the Baptist.

Initially, the Pentecost event marked the time of presenting the wheat harvest’s “first fruits”. However, by the starting of the Christian age, the celebration of it had come to serve as an anniversary of the “giving of the law from Mount Sinai”.

As on that day, God’s voice “went into seventy tongues so that every nation heard the law in its own language” so now visitors “from every nation under heaven heard the praises of God from the apostle’s lips, each in his own native language”. Perhaps, even if we might not have direct proof for this, “the reversal of the curse of Babel was in the mind of the narrator”.

Who to Receive the Holy Spirit

As on one hand, the other religions viewed a divine spirit as descending only on a few chosen important people, on the other hand, the Christians had a realization that God’s Spirit falls upon all believers.

Moreover, as on one hand, pagans had thoughts that the presence of the divine spirit was to be known by a variety of blissful conduct, Christians had knowledge about his presence by his ‘fruit’ in ethical behaviour. It is pointed out that Luke, the author of the Books; Luke and Acts of the Apostle, does not articulate these points in a similar manner as Paul does, “but they are just as important to him”.

In the Gospel of Luke, this author starts this theme quite early, by presenting the message of the angel to Zachariah that he will be given a son and this son will be filled with the Holy Spirit right from the time this child will be in the womb of his mother (Luke 1:15).

No section of the life of John the Baptist would be lived apart from the presence of the Hoy Spirit. Both the mother and father of John is said to have been filled with the Holy Spirit.

The presence of the Holy Spirit is also seen when we read of Simeon where it is pointed out that “the Spirit of the Holy Spirit was upon him” (Luke 2:25). He was informed by the Holy Spirit that he would not encounter death until he could see the Christ with his eyes.. He was guided by the Spirit to be there in the Church when the baby Jesus was brought there by his parents

Bruce points out that it did not take much time before it was clear that the gift of the Holy Spirit was not to be restricted to the apostles and those who were associated with them.

Everyone who listened to Peter’s sermon got assurance that they could also obtain this gift as well. Peter pointed out in Acts chapter two and verse thirty-eight to people that they need to engage in repenting their sins and to be baptized in the mighty name of Jesus Christ in order for them to have their sins forgiven and in turn to receive the Holy Spirit”.

The “Coming One” had carried out the inauguration of his baptism with the Holy Spirit. The external form of baptism that involved being baptized in water did not change but still remained, but its importance was now greatly enhanced.

The work of the Holy Spirit of inner cleansing is assumed instead of being expressed here but is clearly stated later in the narration when Peter makes a comparison of the acceptance of God of the Gentile believers “with what he himself and his colleagues had experienced of the divine grace on the day of Pentecost”.

Peter gives a description of God in Acts 15:8 as “giving them the Holy Spirit as he did to us; and had made no distinction between us and them, but cleansed their hearts by faith”.

It is quite clear in the last paragraph of the second chapter of the book of Acts that all the people who engaged in sharing the Pentecostal experience were brought in to unity and by this means, into a new community in which they ate, witnessed, worshipped and shared everything else together.

The Work of the Holy Spirit in Acts

Beginning from the Day of Pentecost, the Holy Spirit turned out to be the paramount reality in the early Church’s life. All the guidance came from the Holy Spirit. For instance, as we see in the book of Acts, the Spirit compels Philip to come into contact with the Ethiopian eunuch (Acts 8:29).

Moreover, the Holy Spirit serves to prepare Peter for the coming of the messengers from Cornelius (Acts 10: 19), and gives orders to him to move without delay with these messengers. The Holy Spirit also makes it possible for Agabus to prophesize the coming of the food crisis (Acts 11:28), gives guidance to Paul past Asia, Mysia, and Bithynia, into Troas and then to Europe, and tells him what is ahead of him in Jerusalem.

In short, the early Church was a community that worked under the guidance of the Holy Spirit. Moreover, all the Church leaders were “men of the spirit”. It is pointed out in the book of Acts that Barnabas and Stephen are full of the Spirit. Another case can be cited in Acts (7:55) where Paul informs the elders that it was the Holy Spirit that made them to be the overseers over the God’s Church.

The Holy Spirit was the source of the daily courage and strength. It is pointed out in Acts Chapter one and verse eight that, the disciples are to receive power when the Holy Spirit comes. More so, the courage and eloquence that Peter has before the Sanhedrin is a product of the work of the Spirit (Acts 4:31).

The work of the Spirit can also be seen in Paul’s conquest of Elymas (Acts 13:9). The courage that Christians have to face the most dangerous situations, their power to put up with life more than sufficiently, the Christian eloquence where there is need to have it, and the Christian joy that does not depend on the prevailing circumstances, are all attributed to the Holy Spirit’s activity.

Lastly, the book of Acts chapter five and verse 32 talks of the Spirit “whom God has given to those who obey him”. This statement carries in it the big truth that the level to which “we can possess the spirit is conditioned by the kind of people we are”. This implies that any person, who is making an attempt with honesty to carry out God’s will, will increasingly experience the wonder of the Holy Spirit.

Conclusion

The Holy Spirit has been there right from the beginning of time. The prophets in the Old Testament were able to foretell what could come in the future through the power of the Holy Spirit. Some people tend to think that the Holy Spit came during Pentecost. However, on the day of Pentecost, the Spirit came in a very special way. Jesus Christ, while in the human form, was guided by the Holy Spirit given unto him by God the Father.

He received the Spirit after baptism and this marked the start of his ministry in the world. He ascended to heaven with the promise of sending the helper, the Holy Spirit, to his disciples. However, the Spirit is not received only by the apostles and those people who are close to them, it can be received by anybody who is a follower of Jesus Christ and who believes in him. The Holy Spirit enables people to perform great works.

When the apostles received the Holy Spirit, as seen in the book of the Acts of the Apostles, they were able to perform miracles and were able to convert many people into Christianity. People came to believe in Jesus Christ and became his followers. Even to this day, those people who are filled with the Holy Spirit through their honest commitment to carry out the will of God, are able to increasingly experience its wonders and power.

Bibliography

Barclay, William. The Acts of the Apostles. London: Westminster John Knox Press, 2003.

Bruce, Frederick. The Acts of the Apostles: The Greek Text with Introduction and Commentary. Grand Rapids: Eerdmans, 1990.

Bruce, Frederick. “Luke’s Presentation of the Spirit in Acts”. Criswell Theological Review 5.1 (1990): 15-29

Bruce, Frederick. The Holy Spirit in the Acts of the Apostle. New York: Sage, 1973.

Buswell, Geoffrey. The Theology of Saint Luke. New York: Harper & Row, Publishers, 1961.

Loyd, Philip. The Holy Spirit in Acts: A devotional study. New York: A.R Mowbray, 1952.

Morris, Leon. New Testament Theology. New York: Zondervan, 1990.

Introduction

Foundational to the Christian faith is the belief that God is actively involved with His creation, and this particular belief tends to affect the way people interact with others within a chosen profession or career. However, human beings descend from Adam and Eve; they still bear the resemblance of God and are, therefore, still His masterpiece (Towns 32). Yes, some may believe that God’s Spirit is long gone given the various sufferings and crime that is being experienced in today’s world.

But it is important for people to remember and continue believing that God has not at all abandoned His creation and that He is still constantly providing for it through is grace (Elwell 51). The Scriptures tend to take up a most important part in God’s dealing with human beings, and it is, therefore, not surprising to learn that more often than not, people have replaced the role of the Holy Spirit with that of the Scripture (Towns 33).

Discussion

The belief that God is still quite active in terms of His creation usually affects the way individuals relate with others within a chosen vocation. One text from the Scripture that illustrates God’s involvement with man in this day and age is 2 Timothy 3:16 – 17, reminding us that Scripture is there to change us for the better, reproof us and instruct us in the right direction so that man can be found perfect through all good works (Robinson 101).

Science has, for many years, revealed that people would eventually destroy the Earth by global warming, an issue that is being experienced today. Colossians 1:17 reminds us that God holds all things together, and therefore, man cannot destroy what is held together by Him (Towns 35).

God is in control of all natural processes which include rain, snow, ice, thunder and lightning, and so forth, where His acts of preservation apply to all individuals, whether good or bad. The Bible also makes it quite clear that the Spirit of God is actively residing among us and that the world would perish if it were not for God’s breath and Spirit. God permeates all creations and fills the universe, making Him never too far from any one of us, as illustrated in Jeremiah 23:24 (Elwell 52).

The Bible teaches us, or rather, reminds us that miraculous abnormalities constituting numerous events or situations may still take place occasionally, for instance, unbelievable catches of fish as illustrated in Luke 5:4 – 7 (Robinson 110). Some may argue that God is not actively involved in His creation, particularly this day and age, following the numerous natural disasters that have so far taken place for no apparent reason.

Others go to the extent of blaming God for all the decays found in today’s world. However, such individuals need to realize that natural disasters such as storms, hurricanes, earthquakes, and volcanoes tend to serve an inherent purpose; they take place to restore some sense of balance, for instance, to equalize the increase of potential energy (Towns 40).

Within a given occupation, God is still very much involved in His creation. A good example of such involvement can be witnessed in the field of Medicine where individuals are healed from sickness, or a new drug that can help eliminate a certain disease is discovered (Elwell 56). God is also seen being actively involved through Good Samaritans who visit hospitals or hospices and offer food, clothing, and words of encouragement to those who are ailing.

Such interaction of individuals within these institutions bring hope to many people, and in the end remind them that God is active and still exists in today’s world. It is quite common for individuals to be faced with difficult situations which require immediate decisions and actions. The most natural reaction when one is under pressure, particularly in a given vocation, is to pray (Robinson 127).

At times people find the answers they are seeking in the Bible while others are found outside the confines of Scripture, such as God working through some natural happening which is intended to provide guidance (Towns 44). This is especially common in the field of Medicine where families of patients, as well as doctors, are faced with difficult decisions and are therefore in need of guidance.

Conclusion

God’s Spirit dwells among us, and His presence can be witnessed in fields such as Medicine, as has been illustrated in the discussion above. We should also remember that the ‘bad’ things that are happening in today’s world are taking place for a specific, God-ordained reason, and therefore we should be patient enough to wait upon the Lord.

It is God who provides comfort in times of grief and pain, and it is also Him who gives us joy when we experience something positive, for instance, job promotions or salary increments. Indeed, God is fairly actively concerned with His creation.

Works Cited

Elwell, Walter A. Evangelical Dictionary of Theology. 2^nd Edition. Grand Rapids, MI: Baker, 2001. Print.

Robinson, Jonathan. Spiritual Combat Revisited. San Francisco: Ignatius Press, 2003. Print.

Towns, Elmer L. Theology for Today. Mason, OH: Thomson Custom Solutions Center, 2001. Print.

Introduction

The book of First John has received relatively less attention from biblical scholars compared to other sections of the gospel. Part of this diminished attention stems from the ambiguity regarding the role of the Holy Spirit in the book of First John. Here, critics often say the book of John undermines the prominence and role of the Holy Spirit in Christians’ lives. For example, Nissen argues that the gospel speaks little of the Holy Spirit and does not portray it as a key theme.

Fears are rife that, from the abstract understanding of the portrayal of the Holy Spirit in the gospel of John, many people will understand it as a lower case issue, hence refer to it as the “spirit,” as opposed to “holy spirit.” Although such fears are rife, the true question that arises in this analysis is if the book according to John de-emphasizes the prominence of the Holy Spirit. This paper shows that this belief is false because the apostle firmly entrenches the Holy Spirit in the life of Christians and believers alike.

To affirm this claim, this paper draws a connection between the Holy Spirit and Christ. It also shows that the Holy Spirit is central to the rebirth of Christians (baptism) and helps them to live according to the word of God. The importance of this investigation stems from a careful consideration of the critical role that the Holy Spirit plays in the spiritual nourishment of Christians.

Moreover, The apostle John emphasizes the importance of the holy spirit in his biblical teachings. Therefore, contrary to the opinion of some observers, this paper argues that the book of John shows that the Holy Spirit is critical to the nourishment of Christians’ lives.

The Background

Some biblical scholars believe that some people have misrepresented the role of the Holy Spirit in the book of John because of its ambiguous depiction in the gospel. In fact, their views show that most of these misrepresentations have brought a cessation from the orthodox view of the same issue. The secessionist group that has promoted this view has merged into a larger movement known as “second century Gnosticism.”

This view largely explains the departure of the heretics (2:19) because they believed they were the sole confidants of the true recipients and guardians of the spiritual truth, which was supposed to explain the role of the Holy Spirit. In line with this view, the Apostle John draws a connection between his teachings with the true anointing. In the same breadth, he warns believers against false prophets who may purport to be preaching the word of God.

Based on these highlights, we find that the main conflict regarding the portrayal of the role of the Holy Spirit emerged from John’s pneumatological community. The apostle combats this issue on two fronts. First, he explains the important role of the Holy Spirit on Christ’s life on earth. He did so because some people considered Jesus’ life to lack salvific importance. Relative to this view, the Holy Spirit bears witness to the historical Jesus.

This reference is particularly associated with the baptism and resurrection of Christ. Besides showing the important role of the Holy Spirit in Jesus’ life, John also shows the role of the Holy Spirit in the life of the believer. Relative to this assertion he says a true believer cannot benefit from the fruits of salvation without the power of the Holy Spirit.

Secondly, he claims that, without the Holy Spirit, a true believer would not distinguish truth from error, or live in truth in the first place. These issues are the true highlights of authentic Pneumatology that characterized the gospel according to John.

Connection between the Spirit and Christ

According to Kostenberg, John compares the spirit with the earthly life of Jesus Christ and his sacrificial death for the sins of humanity. He drew this comparison because the heretics did not consider the life of Jesus to be significant for salvation and daily experience. In verse 5: 6-8, the apostle John called on all people to heed to the word of God because of his saving work on the cross. Some verses are difficult to interpret in this form.

Particularly, 1John 5:6 highlights the difficulty in understanding this message. There are three main viewpoints here. The first stems from the view of the blood and water, which symbolizes Christ’s crucifixion and the last supper. The main message in this verse is the importance of Christ’s death as a sacrifice for humanity.

The events that follow his death are similarly important because John does not pretend to defend the ordnances; instead; he attempts to anchor the resurrection of Jesus Christ into history. Stated differently, he is defending the incarnation of Jesus indirectly. The second view comes from the same verse (19:34-35) where the scriptures refer to the blood and water that poured out of Jesus’ body during his crucifixion.

The premise for this verse is the defense of Christ’s crucifixion, especially for those who would still deny him after his death. In this regard, John is arguing that the crucifixion of Christ is the main redemption in the life of a believer and not the baptism of Jesus Christ. However, as Nissen observes, there are fundamental problems with this analysis. First, the representation of the water is three fold. In the first instance, the water refers to Christ’s baptism by water.

The death of Jesus Christ and the blood he poured for sinners outline the second representation of the water. Here John draws a close relation between the blood shed for the sinners and the water associated with his baptism and resurrection. The last manifestation differentiates water and blood by showing that blood symbolized Christ’s death (crucifixion) and water symbolized his baptism.

Based on these assessments, the apostle John is defending a few important truths. The first is that Jesus Christ is the same divine Christ and the Holy Spirit. In this regard, he does not support the ontological separation of the two. John supports a second truth, which suggests that the same person whom he baptized is also the same person who died on the cross. The acceptance of Jesus Christ emerged through his defeat of death and the fulfillment of his purpose of earth.

This glorification occurred after his death and resurrection. This understanding contradicts the view of some people who believe that Christ came upon the “human Jesus” after his baptism and departed his human self after his death. However, John shows that the Holy Spirit bears the historicity of these events because when combined with the testimony of the Holy Spirit, there is little contention that Jesus and the son of God (Christ) are the same.

The Holy Spirit and the Life of the Believer

In the book of John, the apostle rejects the views of the heretics by saying that the Holy Spirit is an integral part of the life of a believer. Particularly, he draws attention to the role of the Holy Spirit in four aspects of a Christian’s life. The first part is the rebirth of a Christian.

The second part is in assuring believers of the promise of an eternal life. The third and fourth parts involve helping believers to remain in the truth and in the discernment of truth and error. The following sections outline the role of the Holy Spirit in these four parts of a Christian’s life.

The Spirit and the New Birth

The book of John portrays the Holy Spirit as an agent of the new birth. Similarly, it portrays it as the epitome of the new birth. However, these depictions are not apparent in the scriptures. For example, they are not apparent in First John 3:9. Some readers have singled out this verse for its difficulty in interpretation.

However, the work of God and his purpose for human beings stems from people’s understanding that they have to live according to his word. Similarly, it emerges in reference to the “seed.” An extrapolation of the verse reads, “Everyone who is born of God does not commit sin because his seed abides in him, and he is not able to sin because of God he is born.” From this verse, clearly, John argues that, “born of seed” and “born of God” are similar.

Nonetheless, this similarity has not been apparent to many people because the term, “seed” has been contentious for many people. However, many people interpret the seed to mean the word of God. To support this view, it is crucial to look outside the book of John and investigate what other books in the bible speak of the subject.

For example, the book of James and Peter speak of this issue. Nonetheless, Mills says these passages fail to associate the “seed” with the begetting of the Christian. Mill views the seed as the Holy Spirit, because he says John’s original readers would easily identify it with the foundational born of God passage. This view is borrowed from (John 1:12; 3:3–6). In John 3:5, it is difficult to miss the link between the phrase “born of God” and the holy spirit.

Based on this understanding, the apostle John projects the Holy Spirit at the start of the Christian experience. The idea behind this assertion is the understanding that the Holy Spirit gives life. Here, the flesh profits from nothing. Therefore, people should understand the regeneration of God’s children in connection with the Holy Spirit. This understanding reinforces the view that the spirit is the seed. To support this assertion, Mill suggests,

“…The immediate context suggests that the seed…is simply a part of John’s now familiar divine birth terminology: (2 times in 3:9). Divine birth employing God’s seed echoes John 3:3ff., where such birth is also discussed in terms of the Spirit. Therefore, the seed in 1 John 3:9 is a symbol of the Spirit in a crude though legitimate application of the regeneration metaphor.”

Besides the above-mentioned uses of the word “seed,” John does not use it in other places within his scriptures. However, it carries an important idea – reproduction. Its paternal characteristics stem from the portrayals of God as the Father of all children of God. In this regard, believers are encouraged to live in the likeness of God.

Moreover, the scriptures show that the “seed” is the true beginning of the believer’s transformation. This statement speaks of the believer’s fellowship and union with the father. Through this relationship, they enjoy the benefits of eternal life. Mills adds, “The imagery of begetting is the corollary of the Johannine emphasis on the Christian’s possessing God’s eternal life, an image carried to the point of speaking of God’s seed.”

The power of regeneration as depicted in the role of the Holy Spirit also manifests in two contexts that underlie the concept of rebirth. The first context is the distinction between righteousness and love because this is what the scripture uses to distinguish the children of God from the children of the devil.

The virtues of righteousness and love manifests in 5:11-12. Subsequent verses also emphasize it. When referring to the concept of righteousness and love, John still refutes the views of the heretics who argued that righteousness and love were not important tenets of the spiritual life. This is why in the book of John, the apostle claims that God will not consider anyone who is unrighteous and possesses hate as a child of God.

The Spirit and Assurance

The Book of John encourages believers to understand that they are the true beneficiaries of eternal life. The apostle positions the Holy Spirit at the center of this assurance in 3:24 and 4:13. This understanding also manifests in the Greek text, which emphasizes the role of the Holy Spirit in giving believers eternal life. This understanding manifests in the verse 3:24, which says “And we know by this that He abides in us, by the Spirit which He has given us.”

Through this scripture, John reveals that Christ abides in his believers and his believers abide in him through the connection that they share through the Holy Spirit. Through this statement, the Holy Spirit plays important roles in a believer’s life. For example, it refers to fellowship with God and asserts the incarnation of Jesus Christ. These two roles lead believers to confide in him and make them have improved confidence in the coming of the judgment day. In this regard, Mills argues that

“Just as in 3,24 the Spirit is the ultimate source of peace of heart (3,19–24) and the answering of our petitions (3,22), so in 4,13 the same Spirit is the source of our confidence on the day of judgment (4,17) and of the absence of fear.”

In line with the above statement, the Apostle John says that the Holy Spirit gives believers the assurance that on judgment day, their confidence should not come from their outward profession or freshly generated acts of love and righteousness, but from the Holy Spirit who gives them the power to implement and safeguard these virtues. In this regard, a believer knows that his/her confidence during judgment day will not come from their personal convictions and knowledge of their lives, but from the Holy Spirit.

According to Thiselton, of importance is the role of the Holy Spirit in allowing believers to seek fellowship with God. This mediation is synonymous with the concept of eternal life. In fact, according to Kostenberg, the concept of the Holy Spirit and assurance refers to this basic idea in two ways. The first way is the role of the Holy Spirit in mediating how Jesus abides in the lives of believers and how believers abide in God’s ways.

The Holy Spirit is the possession of true believers and sits at the apex of believers’ fellowship with God. The apostle John also confirms this narrative by saying the possession of the Holy Spirit makes believers aware of their union with their father. It also gives them assurance that they are possessors of God’s life and that God will accept them as “being in Christ.”This sense of awareness is not subjective because it is more inclined with understanding the word of God and its appropriation in the lives of believers.

The Spirit and Remaining in the Truth

The Apostle John highlights the role of the Holy Spirit in the life of believers by saying it safeguards them against apostasy. He says this safeguard occurs under the concept of anointing. Other biblical scholars say it emerges with reference to the last hour and the redemption that awaits believers before the last coming of the Messiah. The gospel also believes that the last hour coincides with the proliferation of multiple false prophets.

These false prophets announce a departure from Christ and his word because John warns us that most of these false prophets would emerge from the church. He also characterizes the activities of these false prophets by denial and deception. Furthermore, he says that they do not have the Holy Spirit, because it would have guided them to “be of God.” Here, he says that the Holy Spirit likeness believers to God, and without it, there are no bonds of communion between the two parties.

Therefore, the false prophets stand in sharp contrast to what John expects of people who have the Holy Spirit. In this regard, the Apostle John teaches us that the Holy Spirit relies on origin, character, and communion when helping people to remain in the truth. Again, the apostle differs with the heretics who say Jesus Christ is not the divine Christ by arguing that the Holy Spirit does not possess them and neither do they have the spirit of the father, or the son. Stated differently, they are not possessed with eternal life.

The deception of the anti-Christ is set forth in 2:26, which shows how false prophets deceive people by leading them away from the path of the antichrist. With respect to the concept of anointing, biblical scholars have held three main views. One view provides a close relation between the anointing and the Holy Spirit.

Here, John tells the believers that the Holy Spirit is the one that would guide them to live in the word of God. In light of this assertion, the anointing role of the Holy Spirit is inescapable. Therefore, it is okay to associate the Holy Spirit with the anointing role. At the same time, it is similarly important to associate the word with the Holy Spirit. The abiding presence of the anointing helps believers to overcome the unwarranted deception of the gospel as propagated by the antichrists.

Comprehensively, when trying to understand the role of the Holy Spirit as an instrument to help Christians remain in truth, it is similarly important to understand the presence of the Holy Spirit under the image of anointing. The anointing serves different purposes in a Christian’s life. First, it shows the role of the Holy Spirit as a teacher.

Secondly, it highlights the role of the holy spirit as a protector (protects believers from apostasy) by abiding in them. In this regard, the Holy Spirit allows the believers to know God because it mediates between God and the believers. Similarly, the Holy Spirit helps to invalidate the knowledge conveyed by the false prophets. It helps to do so by providing Christians with true knowledge of God. Therefore, the anointing of the Holy Spirit is essential for all believers.

Holy Spirit and Baptism

Baptism is often associated with the apostle John. In some biblical texts, baptism refers to the death of a believer’s “old self,” as it signifies rebirth. It is evident that the people who accepted baptism also accepted the Messiah, whom John advanced in his teachings. After baptism, the event would later culminate in baptism by the Holy Spirit. Stated differently, although baptism by water was symbolic, the consummation of the event occurred through the baptism with the Holy Spirit.

There is no mistake in this analysis because John declared that he saw the Holy Spirit descend upon him during the baptism. He highlights this event five times in his teachings. Through the same teachings, Christians witness the death of the messiah and the effects that follow his defeat of the death.

Conclusion

This paper started by showing the ambiguous nature of the role of the holy spirit in a Christian’s life. It showed that, unlike other biblical texts, the role of the Holy Spirit was unclear in the book of John. This ambiguity has often led some researchers to believe that the gospel of John diminishes the role of the Holy Spirit in a Christian’s life.

However, this paper shows that this belief is false because the apostle firmly entrenches the Holy Spirit in the life of Christians and believers alike. To affirm this claim, this paper has shown a connection between the Holy Spirit and Christ. It has also shown that the Holy Spirit is central to the rebirth of Christians (baptism) and in their attempt to live according to the word of God. Stated differently, the Holy Spirit abides in believers).

By abiding with the Lord’s word, John also reassures believers that they will enjoy the fruits of eternal life on judgment day. In this regard, he says believers should have confidence in the Holy Spirit that they would reap the fruits of abiding by the word of God. Collectively, these analyses show that the role of the Holy Spirit is clear in the gospel according to John. Indeed, all excerpts of this paper show that the Holy Spirit is central to the life of the believer.

References

Bevere, John. The Holy Spirit: An Introduction. New York: Messenger International, 2013.

Carson, Donald. The Gospel According to John. Grand Rapids: WM Erdmans, 1990.

Kostenberg, Andreas. Encounter John: The Gospel in Historical, Literary and Theological Perspective. Grand Rapids: Baker Academic, 2013.

Mills, Donald. “The Holy Spirit in 1 John.” DBSJ 4, no. 2 (June 1999): 33–50.

Nissen, Johannes. The Gospel of John and the Religious Quest: Historical and Contemporary Perspectives. New York: Wipf and Stock Publishers, 2013.

Thiselton, Anthony. The Holy Spirit – In Biblical Teaching, Through the Centuries, and Today. Grand Rapids: Wm. B. Eerdmans Publishing, 2013.

Introduction

The article “Sanctification: the Work of the Holy Spirit and Scripture” by William D. Barrick enlightens the problem of a believer’s sanctifying and the principal constituents of this process. Trying to analyze the issue, the author covers several relevant aspects such as the notion of holiness, the main agents of sanctification, and the role of the church.

Brief Summary

The article reveals the concept of sanctification and the relevant aspects. Barrick begins his analysis with a definition of the sanctification notion drawing the parallel with the issue of holiness. He provides a brief introduction into its key linguistic and semantic implications.

The author assumes that the proper understanding of the term itself is an essential condition for realizing one’s holy intentions.¹ In order to prevent the potential ambiguity in the concept’s interpretation, Barrick provides several references to biblical examples that illustrate the God’s holiness expression. The core part of the article is devoted to the description of the agents, – the Spirit, the Scriptures, the saint, – that, according to Barrick, gather together for the sake of sanctifying the believer.² The author points out that, whereas the first two agents are unquestioned, the role of the saint is not utterly clear.

On the one hand, it is evident that a believer cannot sanctify himself; on the other hand, it is he who is empowered to follow a holy path. Therefore, the author distinguishes two types of sanctification: initial and progressive, whereas the latter actually implies the work performed by the believer.

Barrick also shares his insights about the rules the true believers are supposed to follow. Thus, he suggests that pure Christ’s people are to be fully devoted to their God, leaving no aspect of life for themselves.³ The final part of the article is devoted to the authors’ speculation upon the role of the church in the process of sanctification. Barrick supplies his readers with several biblical examples that emphasize the church’s contribution in the holiness’s cultivation.⁴

Critical Interaction

The article under discussion represents a good example of a profound biblical analysis. In this paper, Barrick has touched upon one of the most significant issues in the theological science. The question of sanctification has been widely discussed by theologists all over the world. One should point out, that Barrick’s interpretation of the relevant concept coincides with the classic religious approach, based on the biblical texts’ studies.⁵

One of the major advantages of Barrick’s paper is its logical structure and the strong argumentative base. Thus, the author begins with stating the unified definition of the term he is going to discuss and only then he passes to references to the biblical sources. However, while the core part of the article is reasonably organized, the final passages might seem too subjective and excessively pathetic for a common reader.

Hence, at the end of the paper, Barrick switches from the evidence-focused narration to an emotionally-colored expressiveness. Nevertheless, the key idea of the author is precisely put, and no extra applications arise after reading the paper, apart from those of the philosophic character.

Conclusion

One should necessarily note that Barrick’s initial aim was to reveal the meaning of the sanctification concept, and the author has successfully completed this mission. Barrick’s theoretical approach, along with his logical argumentative basis allows the reader obtain a clear idea of the discussed phenomenon. The author provides both sources-relevant information and his speculations, leaving no questions beyond his focus.

Bibliography

Barrick, William D. “Sanctification: the Work of the Holy Spirit and Scripture.” The Master’s Seminary Journal 21, no. 2 (Fall 2010): 179–91.

Warrier, Maya and Simon Oliver. Theology and Religious Studies: An Exploration of Disciplinary Boundaries. London: Bloomsbury Academic, 2008.

Footnotes

¹ Barrick, “Sanctification: the Work of the Holy Spirit and Scripture” (The Master’s Seminary Journal 21, no. 2, Fall 2010), 180.

² Ibid, 183.

³ Ibid, 189.

⁴ Barrick, “Sanctification: the Work of the Holy Spirit and Scripture,” 190.

⁵ Warrier and Oliver, Theology and Religious Studies: An Exploration of Disciplinary Boundaries (London: Bloomsbury Academic, 2008), 58.

Introduction

From the perspective of people, who are not deep in religion, there are a great number of questions regarding the Third person of the Trinity. In general, adherers cannot understand whether it is a ghost, cosmic force, a part of faith, or a heavenly mystery.

Charles Stanley provides a deep insight into this topic, explaining that it is an integral part of the spiritual walk in his book Living in the Power of the Holy Spirit. It consists of eight chapters, which are aimed to uncover this sacred topic and clarify it for each person via simple language and clear explanations. Such an approach makes the work easy to read for everybody, who is willing to receive a profound comprehension of religion in general. This way, the purpose of this paper is to provide a review of each chapter of Living in the Power of the Holy Spirit by Charles Stanley and present a personal understanding of the book.

Information on the Author

Charles Frazier Stanley has spent approximately years writing books on religious themes. He is the author of numerous publications, which range from clarifying the content of the Bible to upbringing children. Living in the Power of the Holy Spirit is one of his works, which was released in 2005. As for this personality and activity, it is essential to mention that in Atlanta, Georgia, the writer is Pastor Emeritus of First Baptist Church. In addition, Charles Stanley has been occupying the post of a senior pastor for 51 years (Stanley, 2005). As for his beliefs, he adheres to Christianity, namely, he is evangelical.

Charles Stanley covers multiple topics in his publications, such as personal crises, money usage, emotional state, harmonious relationships, parenting, adherence to a religion, and others. He also established In Touch Ministries, which was broadcasted through television (Stanley, 2005). Furthermore, the theologian has been awarded six times for his achievements in religious propaganda (Stanley, 2005). This way, his speeches, and narration appear to provide a deep insight into religion, and how its principles may be applied to a daily routine.

The Promise of God the Father

First of all, before reviewing the entire book, it is vital to clarify the definition, that the author gives of the Holy Spirit. To present a description, Charles Stanley references Luke 24 at the moment when Jesus gives important instructions before leaving for heaven:

“Jesus said to them, “There are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me… Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead on the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. And you are witnesses of these things. Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued [or clothed] with power from on high” (as cited in Stanley, 2005, p. 3).

Therefore, the author concludes that the “Holy Spirit in the Promise of our heavenly Father to each one of us” (Stanley, 2005, p. 2). In addition, Charles Stanley insists that it is an important lesson, that each Christian should learn. The whole first chapter is devoted to the analysis of this issue. This way, the author claims that people receive their Holy Spirit in case they admit their sins, change their behavior, and consider Jesus Christ to be their savior.

Thus, Charles Stanley reviews the Bible and clarifies a crucial for all Christians term – Holy Spirit. In general, this chapter is extremely helpful for understanding the author’s worldview and the perception of the belief, which is essential for reading the entire book. The Holy Spirit is commonly perceived to be abstract and imprecise. Consequently, this chapter contains an important insight on making this question significantly more explicit for all the adheres. It should be noted that such a definition is highly likely to be credible, as it is based on a thorough analysis of the Bible.

Who Is the Holy Spirit

The second chapter addresses the problem that people tend to perceive the Holy Spirit as a specific sign. The author highlights that such an association may be incorrect and considerably restrict this term. He argues that it is much broader than only one expression (Stanley, 2005). Answering the question of the personality of the Holy Spirit, Charles Stanley mentions the Bible: “He is a person of Trinity. He is God the Holy Spirit” (Stanley, 2005, p. 12).

Another central issue of this section implies the way people receive the Holy Spirit. According to the writer, people obtain it at the moment when they start to perceive Jesus as their Savior. The most important thesis of this chapter involves the position in case individuals admit God the Son, they receive “the fullness of God into their lives” (Stanley, 2005, p. 18). Therefore, the person of God, who lives in an individual, presents the Holy Spirit, and it is a valuable gift.

This way, Charles Stanley continues uncovering different aspects of the Holy Spirit, which usually appear to be mysterious. He advances an interesting position– it is a common sight that people believe that it is connected with something heavenly and sacred, though the author demonstrates that it is close to a person. It implies something spiritual, which can be found in a person’s soul. His approach clarifies the Holy Spirit for an adherer, which makes the confession more conscious.

Why Does God Send the Holy Spirit to Us

After receiving the answer to the most evident issues on the Holy Spirit, a logical question follows concerning the reason why people are sent it. Charles Stanley reveals that it “enables and empowers us to “be” witnesses of Christ Jesus to a lost and dying world” (2005, p. 20). Therefore, The Holy Spirit appears to be a gift for people, as it provides believers with wisdom, enduring strength, bravery, and the ability to resist temptation (Stanley, 2005).

It improves people’s lives by allowing them to act courageously and rationally. In addition, it “enables and empowers us to “do” the ministry of Christ Jesus in our service to their believers” (Stanley, 2005, p. 20). The writer highlights that these abilities reside in ordinary people, and in case they are developed, they improve another ability, which is responsible for helping others. This fact implies that people realize their purpose on the earth, which is rewarded by heaven.

In this part, the author provides the readers with a deep insight into the Holy Spirit, explaining its essence. This chapter appears to be an important transition to the most complicated and crucial question of the spiritual path, which regards the purpose of on the earth. Consequently, it may be considered a preparation or a link to the next section, which reveals this issue in detail.

The Release of Your Full Potential

As is evident from the subtitle, in this chapter, Charles Stanley addresses the issue of personal potential. He states that each person on the earth has his or her own “natural and spiritual gifts” (Stanley, 2005, p. 36). Both of them require a great amount of attention, strength, and perseverance to be revealed and developed. In case people do not work on their gifts to achieve their full potential, they are not capable of fulfilling their purpose.

The author advises practical steps, which help avoid the aforementioned scenario. According to Stanley (2005), it is essential to ask yourself a question of whether you live in the fullness of your potential, and the correct answer at any time is no. In addition, the writer offers four major questions to ask God every day. They are: “What do You want me to do? How do You want me to act? When do you want me to act? How can I best represent You today?” (Stanley, 2005, p. 46). Therefore, the third and fourth chapters supplement each other and reveal the topic of potential in detail. Contemplation on this part is highly likely to change the worldview of the reader dramatically. By asking a reader simple questions, the author makes him or her reconsider the whole activity and attitude to the world and the surroundings.

A Life of Holiness

This section is devoted to dissuading the readers from particular myths and misconceptions about holy life and giving precise and understandable explanations. Charles Stanley mentions that it is not a “bizarre, separate-yourself-from-humanity”, “as good as I could be”, and “sinless” life (2005, p. 54-56). He highlights the crucial role of the Holy Spirit in everyday routine, namely, it helps to detect a sin quickly and decisively. It makes it possible to compare habitual behavior and a reaction to a particular situation to God’s desires and recommendations. Therefore, holy life implies living by God’s way (Stanley, 2005). It is a common sight that people are concentrated on their problems and ego to a large extent, and the holy lifestyle involves changing the sticking to the choice of being led by the Holy Spirit every day.

Consequently, in this chapter, the author reveals how the knowledge presented in previous parts can be applied to practice, which makes them more understandable. In addition, by explaining the Holy lifestyle in simple terms, he offers the reader an opportunity to adhere to it. Charles Stanley manages to dissuade people from mysteries and prejudices on this topic, which is popular among the broad public and clarifies how ordinary people are capable of making a change in their lives. Unlike a great number of authors on religious thematic, he makes this lifestyle easy to be accepted by offering its appliance to everyday routine.

Recognizing the Ongoing Work of the Holy Spirit in Our Lives

Subsequently, Charles Stanley covers how the Holy Spirit works in the lives of every person. He mentions two ways, which are power and authority. As for the first point, the writer claims that the Holy Spirit gives people the divine energy, which encourages them to release the will of God in emotional, spiritual, physical, and mental contexts (Stanley, 2005). The latter implies that the Holy Spirit is “the highest authority in any situation in life” (Stanley, 2005, p. 73). Furthermore, the work of the Holy Spirit in people’s lives is ongoing and continuous. Therefore, it makes a significant contribution to people’s spiritual growth and maturity. In addition, Charles Stanley marks that the influence of the Holy Spirit is exceptionally beneficial, and its presence in lives is a blessing.

Therefore, this section contains an important insight into the function of the Holy Spirit in people’s lives. It is never associated with a poor mental state, depression, or disappointment. Instead, it appears to be a sufficient solution to such situations. All the evil, which exists in the world, is caused by people and their egoistic motives, and the Holy Spirit intends to prevent its spreading. It guides people to lead to better living.

Marks of a Spirit-Led Believer

This part presents the author’s reflections on how to determine a truly spiritual individual. He refers to the Bible, which describes a Spirit-led believer. First of all, the range of qualities of such a person includes generosity, a positive perception of the world, and a respectful and grateful attitude to God. Second, an adherer, who is led by the Holy Spirit, tends to be willing to “submit to one another in the fear of God” (Stanley, 2005, p. 85). Third, such an individual is going to be determined to “win souls and build up other believers” (Stanley, 2005, p. 86). The author proposes the reader start self-reflection on this topic, advancing the questions, which are highly likely to encourage them to reconsider their behavior. Charles Stanley highlights the necessity to ask the Holy Spirit to supply an adherer with guidelines.

As is evident from the summary, Charles Stanley perceives an image of a Spirit-led believer as an example, that everybody should follow. He stimulates the readers to evaluate their views and behavior and start working on them to become closer to this image. Moreover, the author attempts to clarify the set of qualities, which are essential for a Spirit-led believer to set a specific goal for the readers. This way, this chapter appears to be extremely inspiring to improve personal traits of character and reconsider the worldview to become a better person.

How Do We Remain Full of the Holy Spirit

The closing section addresses the topic of ongoing adherence to the Holy Spirit daily, and Charles Stanley presents vital insights in this regard. The author states that receiving the Holy Spirit is commonly perceived as an ordeal, though it does not match reality (Stanley, 2005). In addition, he regards the myth that praying, begging, and crying are a way of receiving it and argues that there is only one requirement, which implies believing (Stanley, 2005).

For this reason, it is essential to recognize the necessity for the forgiving power of Jesus Christ, accept God’s word as the truth, and believe that the Holy Spirit is a “Comforter, Counselor, and Truth-Teacher” (Stanley, 2005, p. 92). Moreover, Charles Stanley offers three great attributes of believing, which claim the simplicity, desire, and will of believing. The entire book is finished with important wisdom that being filled appears to be a daily decision of an individual. In conclusion, the author covers the essence of believing and adherence to the Holy Spirit. He presents it as a joy and attempts to dissuade the image of suffering, which is associated with religion.

Personal Understanding of the Book

It is undeniable that the book gives a strong impression and motivates the readers to improve their qualities and reconsider their worldview. The author uses simple language and does not apply complicated theological terms, which makes the work easy to read for anyone, even in case the reader is not religious to a large extent. All the statements are clear and easy to be understood, though Living in the Power of the Holy Spirit regards a wide range of deep and spiritual topics. It should also be noted that Charles Stanley applies the pronoun ‘you’ thorough the whole narration, which creates an impression of a personal conversation with the writer. This manner of narration contributes to the trust of the author.

Another aspect, which should be highlighted, is the structure of the book. It starts with covering a simple, but the vital question on the definition and description of the Holy Spirit. Subsequently, while the author explains its different aspects, a range of questions clarifying the details arise. In this respect, the structure is clear and addresses all the issues and topics in logical order. That makes a considerable contribution to creating a comprehensive and structured image of the Holy Spirit and Charles Stanley’s views.

In general, the book regards abstract topics, which are identified imprecisely among the majority of the adherers. Therefore, the main merit of Living in the Power of the Holy Spirit is the fact that the author makes all the issues concerning the Holy Spirit easy to be understood and accepted. He gives a clear definition of all the topics and terms, which raises numerous questions among believers. In addition, Charles Stanley advances the approach, which involves the appliance of high religious and theological terms to everyday life. He explains how to be led by the Holy Spirit daily in case a reader is not a priest, but an ordinary person. The last benefit includes the aspect that the author encourages the readers to reflect on their behavior and lifestyle and consider the spheres, which can be improved. Describing the image of an individual, who is filled with the Holy Spirit, he makes this book extremely motivating.

Conclusion

In the book Living in the Power of the Holy Spirit, Charles Stanley addresses the topic of the spiritual walk. He clarifies a wide range of issues concerning the Holy Spirit and refutes a set of myths and prejudices in this regard. Moreover, he explains a great number of abstract terms and proposes a way of applying the principles of holy life to practice. In addition, the book contains motivation to reflect on personal qualities and habits and find the ones, which should be improved. This way, all these aspects make Living in the Power of the Holy Spirit worth reading.

Reference

Stanley, C. F. (2005). Living in the power of the holy spirit. Thomas Nelson.

Race and Soteriology

What Is Soil?

The notion of soil might seem alien to a broader concept of salvation as the principal notion of soteriology. However, in her book, Jennings (2010) manages to combine the two phenomena into a single entity. According to Jennings (2010), the interpretation of soil as the breeding ground for the development of key principles of social hierarchy and the creation of multiple preconceptions explains the idea of race in soteriology perfectly. Jennings (2010) explicitly states that the history of colonialism is unalienable from the Christian narrative, which is why the concept of soil as the Christian history of colonization and violence toward those of different philosophies, must be recognized. Being interwoven tightly with the Christian narrative of promoting faith, the concept of soil represents the problematic past of Christianity, particularly, its attempts at foisting Christian faith onto other cultures.

What Is the Problem with the Soil?

The main problem with the soil lies in its colonialist past and the chauvinistic nature of its underlying principles. The resulting implications of cultural superiority and, ultimately, the supposed higher significance of a specific ethnicity or race, transforms the Christian philosophy into the breeding ground of prejudice and colonialist attitudes (Simpson, 2016). As a result, Christian principles transform into a weapon that can be used to oppress minority groups and reduce the extent of their agency in the cross-cultural dialogue (McGrath, 2018). Therefore, the concept of soil becomes a deeply problematic notion that affects the relationships between cultures adversely.

Racial Imagination and the Language of Soteriology

Racial imagination affects the language of soteriology to a significant extent. Namely, the importance of acknowledging the impact of early colonialist ideas of Christianity suggests that the idea of race is mostly artificially constructed based on the perceived physical differences marked as the attributes of otherness. Therefore, the presence of racial imagination as a mindset that encourages people to use profoundly colonialist criteria that are detached from any form of reality to justify violence represents an important arguing point of soteriology. Namely, racial imagination introduces the idea of salvation as linked inextricably to a set of specific values and philosophies, thus culminating in alienation of other cultures and the promotion of colonialist attitudes as a genuine attempt at salvaging others.

Reflection Journal: Jennings’ Description of Colonial and Racial Deployments and a Personal Understanding of Salvation

Although Christianity is presently defined by overwhelming benevolence and the focus on promoting peace, unity, and the importance of human life across the globe, a retrospect into its past reveals that some of the Christian ideas have rather questionable roots and premise. Specifically, the notion of colonialism is baked profoundly into the essence of Christianity and a range of its ideas (McGrath, 2018). The described characteristic of the Christian faith explains a range of quite questionable endeavors of Christian leaders, such as crusades against representatives of religious minorities. As a result, the perspective of the Christian interpretation of salvation as the experience of accepting Jesus as one’s Lord and Savior, as well as internalizing the foundational Christian concepts and ideas, suggest accepting and promoting the colonialist principles mentioned above.

The argument concerning the presence of soil in the Christian belief and the deeply ingrained race-related prejudices, as well as the implied racism that the specified issues suggest, made me reconsider my interpretation of salvation to a considerable extent. Previously, the notion of salvation as it was entrenched into my worldview implied focusing on the narrative created by Western ideologists for the Western population, including the embellished impact of European people on the development of Christianity and the Eurocentric ideas engraved into the specified version of the narrative.

However, after considering the perspective that Jennings (2010) provides, I managed to shift toward a more culturally accepting idea of Christianity. Specifically, the role of African American people in the development of Christianity became obvious to me. The focus on three primary constructs that Jennings (2010) isolates in her narrative have also contributed to my interpretation of race in the Christian context. The constructs of displacement, translation, and intimacy underline the foundational injustice in the promotion of the perspective oriented largely toward members of European culture. The issue of translation is, perhaps, one of the most complicates concerns to manage since it implies not only the actual product of interpreting Biblical stories from one language to another but also the process of communion (Simpson, 2016). Consequently, the significance of a cross-cultural dialogue within the Christian setting gains massive significance as one of the foundational pathways to promoting cooperation and unity (Simpson, 2016). Therefore, connecting the colonial and racial narratives to the ones represented in the current interpretations of the Bible within the Christian community made me change my attitude toward salvation. Namely, the book helped me to understand the massive extent of underrepresentation that the African American community has been facing due to the focus on colonialist ideas in the overwhelmingly Europe-centered representation of Biblical stories.

As a result, the concept of salvation for me no longer revolves around the phenomenon of accepting the whitewashed interpretation of the Bible. Instead, I have embraced the multicultural vision of the Biblical narrative and recognized the role that the African American community has played in it. Specifically, the notion of salvation is expanded to the idea of embracing the core of Christian ideas without accepting the colonialist ideas that have become inseparable from the Christian narrative due to the focus on the White culture. Overall, the book has convinced me in the necessity to abandon the perspective of White community that has been dominating the Christian discourse and, instead, explore the role that African American people have had on the evolution of Christianity.

Moreover, the described perspective has allowed me to acknowledge the legitimacy of other religious beliefs apart from Christianity as an inseparable part of differences between cultures. Overall, the integration of the constructs of soil and race into the analysis of the Christian beliefs has become the platform for a more multicultural approach toward structuring the further Christian discourse. As a result, people of other races and ethnicities, including African Americans, will not feel alienated from the Christian community. Moreover, the specified step will help to acknowledge the massive contribution that Black people have made to the development of Christianity.

The Holy Spirit and Trauma

Holy Spirit as the Witness to the Human Trauma

The story of the Divine Resurrection is rarely viewed through the prism of trauma, yet the specified perspective offers quite a range of peculiar and philosophically profound ideas to consider. On closer inspection, the entire nature of the Biblical discourse is drenched in the idea of overcoming trauma and represents a spiritual rebirth from suffering. In her work, Rambo (2010) reflects upon the notion of trauma as the fundament for the Christian philosophy, pointing to the fact that overcoming trauma represents a symbolic resurrection and the resulting elevation to a higher plane of spiritual development. Therefore, the Holy Spirit, which the Christ embodies, witnesses human trauma as Jesus suffers for the sins of humankind and dies on the cross.

Articulating the Witness in the Holy Saturday

The development of trauma described above can be seen with especial clarity in the Biblical description of the Holy Saturday. The concept of witness in the Holy Saturday has been articulated by Rambo (2010) in a manner that allows connecting death to rebirth. Specifically, while the presence of the witness was undeniable during the crucifixion, it remains slightly blurred afterward, as Rambo (2010) explains. However, during the Holy Saturday, the presence of the witness establishes itself firmly as it allows reinforcing the idea of death permeating the reality and becoming an inseparable part of it. Thus, the witness in the Holy Saturday helps to set the foundation for the further revelation and the miracle of resurrection, leading to the triumph of faith. Rambo (2010, p. 62) further clarifies that “These two aspects p the mystical vision and the literary expression – witness to this remainder, in all of its chaotic expressions.” As a result, the witnesses and the audiences are capable of accepting the notion of the Holy Saturday systematically. Furthermore, the introduction of the witness to the Holy Saturday helps to reestablish the idea of trauma s the feeling that colored the emotions established in the Biblical narrative. Overall, the presence of the witness in the Holy Saturday context allows setting the basis for the dramatic revelation by creating the sense of urgency and the presence of despair.

Week 5 Reflection Journal

Understanding the importance of the Holy Spirit in the Triune might appear to be slightly difficult due to the lack of connection to or understanding of the nature of It. After embracing the concepts of the Father and the Son, I genuinely struggled to approach the notion of the Holy Spirit both from the traditional Christian and the personal perspectives. However, after considering Rambo’s (2010) interpretation of it, I managed to recognize the Holy Spirit as the quintessence of compassion, support, and unwavering faith that Jesus promoted in His teachings.

Therefore, Rambo’s (2010) description of the Holy Spirit and the Holy Saturday has helped me to embrace the idea of God as the immortal and omnipresent being that guards and supports His children even after they have been morally lost and succumbed to sin. The dark tone of the Biblical narrative, which becomes engulfed in depression and despair as Jesus is crucified, is ever so slightly brightened by the glimmer of hope that the Holy Spirit represents. Introducing the idea of God as an immortal, all-powerful, and omnipresent being, the Holy Spirit as it is portrayed during the Holy Saturday lends a uniquely reassuring tone to the Biblical narrative.

The resurrecting power that the Holy Spirit represents becomes the beacon of hope for the reader, weaving a unique narrative in which the presence of God remains distinctive while not being visible. Thus, the argument that Rambo (2010) introduces sheds light on the very concept of the Holy Spirit, changing it for the reader entirely. Personally, I used to perceive the Holy Spirit simply as an inseparable part of the Triune nature of God. However, after considering the role that the Holy Spirit plays in the Biblical narrative in the context of the Holy Saturday, I realize that it becomes the embodiment of hope and the power of faith for Christian believers. Namely, it supported and guided Christ’s disciples after Jesus’s death and before His resurrection, representing the immortality of God and the persistence of faith.

In addition to a change in the theological perspective on the Biblical narrative, the specified analysis has also given me an opportunity to relate emotionally to the specified passages in the Bible. The presence of despair and pain experienced by Jesus’s disciples and friends is softened and alleviated as the emergence of the Holy Spirit is established in the text. As a result, the self-sacrifice of Jesus becomes all the more prominent along with the caring and generous nature of God Almighty (Simpson, 2016). Moreover, the reveal of the Holy Spirit as the guiding force for those in despair helps to convey the importance of embracing the Triune concept and especially the function of the Joly Spirit in it for the members of the present-day Christian community. The idea of the supporting force that introduces empathy into the Biblical narrative aligns with the concept of trauma as the ubiquitous and overpowering theme in the narrative (McGrath, 2018). As the Christian community is engulfed by the profound feeling of sorrow, the Holy Spirit provides a chance for reconciliation and healing, thus showing love that God has for His children. Therefore, the focus on the role that the Holy Spirit plays in the context of the Holy Saturday is fully warranted and even necessary for a deeper understanding of the Triune.

Overall, the discussion of the Holy Spirit and Its role in the Holy Saturday has altered my perception of God. Whereas previously, these were mostly the figures of the Father and the Son that were most relatable to me in the Holy Trinity, after considering the specified idea, I managed to relate to the Holy Spirit as an inseparable part of God to a greater extent. The very notion of the Holy Spirit no longer appears to be alien and abstract to me. Quite the contrary, with the reconsideration of its role in the Holy Saturday, I have started viewing it as the force that allows making the presence of God truly ubiquitous and contributes to a greater connection between God and humankind (Rambo, 2010). The Holy Spirit currently represents the personification of compassion to me, allowing making the image of God even more humane and kind to His children, if that is even possible. Indeed, as emphasized above, the Holy Spirit and, particularly, Its role in the present-day Christian context, may be diminished by the increase in the focus on the material reality and the expansion of personal relationships with Jesus. Therefore, the reconsideration of the place that the Holy Spirit has in today’s Christianity and the Christian community has provided a platform for future contemplations and a profound analysis.

References

Jennings, W.J. (2010). The Christian imagination: Theology and the origins of race. New Haven, CT: Yale University Press.

McGrath, A. (2018). Theology: The basics (4th ed.). Hoboken, NJ: Wiley Blackwell.

Rambo, S. (2010). Spirit and trauma: A theology of remaining. Louisville, KY: Westminster John Knox Press.

Simpson, C. (2016). Modern Christian theology. New York, NY: T&T Clark.

Introduction

Unless one adheres to blatantly non-Trinitarian denominations, there is no doubt from a theological standpoint that the act of creation is an act of God in His totality. Consequently, one should assume that the act of creation involves all three Trinitarian persons in one capacity or another. While these points are largely indisputable, there are still grounds for disagreement and dissuasion when it comes to the role in creation played by the Holy Spirit specifically.

There are several reasons why this particular topic is worth studying thoroughly. First of all, when compared to other persons of God, the Holy Spirit is the one occupying the background position. It is not as prominent as Father or Son in the Scripture – in the words of Ware, it “does not seek or desire to be the center of attention.” Secondly, there is a somewhat oversimplifying tendency to identify each person of the Trinity with a particular activity, as if overshadowing the triune nature of God. In specific terms, this tendency leads to associating Father with creation, Son with redemption, and the Holy Spirit with sanctification, largely disregarding their interplay in these and other activities. It obviously limits the understanding of the Triune God in His complexity and offers a simplified categorization instead. Thirdly and finally, even when one recognizes the Spirit’s role in creation, it is not necessarily clear what it is. Thus, a pneumatological look at creation is not merely theologically possible but needed and definitely useful for a better understanding of the Triune God and the act of Creation.

Possible Perspectives on the Holy Spirit’s Role in Creation

As mentioned above, Holy Spirit’s role in the act of creation can be disputable from the theological perspective. There are not that many direct references to the part that this person of the Trinity plays, and those that are present are usually open to interpretation. Moule is right to point out that even in the New Testament, much less the Old one, the references to the Holy Spirit are “by no means… specific or clear-cut.” The most relevant passage in this respect would be the one describing the Holy Spirit hovering over the primeval chaos not yet shaped and put to order by the divine will (Gen 1:2). One possible interpretation of this passage allows assuming that the Holy Spirit played no active role in the creation. This interpretation would assume that creation was the sole prerogative of the Father as the first person of the Trinity, and the funciton of the Holy Spirit was “limited to being passively present.” However, this version seems to be an oversimplification that does not do justice to the third person of the Trinity.

Another possible perspective on the role of the Holy Spirit in the act of creation is that it was more than merely present while existence took shape according to the Father’s Word. It is true the principal role commonly associated with the Holy Spirit is that of sanctification. However, the situation becomes clearer when one tries to assess the Spirit’s role in the grand scheme of divine intent, for it would be naïve to assume that God envisaged the act of creation as a thing in itself. If the Holy Spirit plays a sanctifying role in the creation, it is because this role is weaved into the fabric of creation in the first place. From the breathing of life into Adam’s nostrils, “the Spirit is present everywhere, directing the universe toward its goal, bringing to completion first the creational and then the redemptive purposes of God.” In other words, if the Spirit plays such an essential role in the functioning of all creation, it is because it was an active agent involved in said creation rather than an unconcerned passive observer.

Holy Spirit’s Role in Enacting What Was Spoken by the Father

As stated in the thesis for this paper, the Holy Spirit’s role in creation was that of a facilitator, as it brought into existence what was spoken by the Father. This practical and, one might say, functional role is evident in at least several passages from the Scripture. Most obviously, the Holy Spirit is associated with the breath of life that God breathed into Adam’s nostrils to animate the mud and dust (Gen. 2:7). In this respect, the Holy Spirit as a person of the Triune God is the bringer of life. Pinnock is right to note that life would not have been created as such “if matter had not been breathed upon by the Spirit of life.” It is not an overstatement to say that the Holy Spirit is called “Lord and bringer of life” in the Nicene Creed. The Holy Spirit quite literally allows the existence to function as intended and spoken by the Father, and it would be hard to find a clearer example of its role in creation.

It is also important to stress the role of the Holy Spirit in the creation of humanity in particular. As noted above, it was the Holy Spirit that animated the body of Adam after it was molded to fulfill the divine design. When speaking of the Holy Spirit’s role in the creation of humankind specifically, one should remember that God’s intention was to create beings “in his image, filled with his spirit.” In this respect, the third person of God is the essential agent in making humans what they are supposed to be. The people’s inherent humanity and their link with the image of their God, in full accordance with His Word, achieves realization through the role that the Holy Spirit played in creation.

Apart from the aspects mentioned above, there is also the role the Holy Spirit plays in the continuous maintenance and development of the existing universe. After the initial act of creation ex nihilo – that is, from nothing – the natural world continues to develop according to the divine design. Assuming that God withdraws from any active interaction with the universe after the initial act of creation would be deism – and not a well-founded one at that. As rightfully noted by Horton, “scripture itself teaches the doctrine of creatio continua” – the continuous maintenance and re-creation of the natural order after its initial formation. In this respect, the Holy Spirit did not merely participate in the act of initial creation only to be done with it afterwards. On the contrary, the natural phenomena put into the World by the Father’s Word are “brought to fruition by the Spirit” – continuously, persistently, and inexorably. Father’s Word is a speech-act that unites utterance and fruition, and the third person of God is indispensable for the latter. Thus, the Holy Spirit’s role is positively crucial in bringing the cosmos out of chaos as spoken by the Father.

As with the initial act of creation, one has to pay special attention to the specifically human dimension of creatio continua. It is important to remember that God knows every specific human being even before their conception and assigns a role to them long before they perform it actively. A clear example would be Jeremiah, whom God had consecrated for the role of a prophet long before the latter was even an embryo in his mother’s womb (Jer. 1:5). To put it simply, God assigns individual human roles in the process of continuous creation, which is all a part of His plan first uttered in the initial moments of the creation. Yet it would be strange to assume that a person could perform the function consecrated by God without coming to God first. In this respect, the Holy Spirit plays an essential role as a facilitator once again because the Gift of the Spirit is “the initial Christian experience.” Regardless of the specific aspect of the Creation as spoken n by the Father, the Holy Spirit never fails to perform its humble yet essential function in it.

Holy Spirit’s Role in Enacting What Was Architected by the Son

In a sense, the pneumatological dimension of creation is just as crucial when one speaks about what was architected by the Son as it is when one discusses what was spoken by the Father. In order to understand the relations between Christ and the Holy Spirit as they both pertain to creation, it is necessary to outline Christ’s role in it at least briefly. The Son is no stranger to divine creation – if anything, He is essential to it from a teleological point of view because His story structures the ongoing history of creation. To put it simply, creation is not something that happens before Christ’s incarnation so that the latter has no direct bearing on it. On the contrary, “creation is through and to Christ,” who, by being incarnated, gives structure to its ongoing development. This is when the Holy Spirit’s role in creation manifests: it is the incarnating spirit that provides the possibility for the Son to structure the creation. Just as the Holy Spirit is a facilitator of the creation spoken by the Father, it is also indispensable for its structuring as architected by the Son.

One should also consider the importance of the Holy Spirit for the continuous re-creation of humankind. While humanity is initially created in the image of God as spoken by the Father, it is all too obvious how far people can stray from the divine image. Had it been the case, there would be no need for redemption, which is the work of the Son. Creation is not a one-time act but a continuous process, and re-creation of oneself in the image of God is an inherent part of it. The third person of the Triune God is the incarnating spirit that “rests upon and empowers the humanity” of the Son. In this sense, the Holy Spirit is essential for the continuous re-creation of humans, who may otherwise stray away, in the image of God. It is hard to deliver this point better than Guthrie: “it is by the Spirit that the eternal Word of God becomes truly and fully human.” The Son is the foremost example of how God maintains the connection with His creation, and the Holy Spirit is the necessary prerequisite for it to be possible.

Another point closely related to the previous one is the essentiality of the Holy Spirit to the worship of Christ. There is no denying – at least not for any Christian belonging to a Trinitarian denomination – that the Holy Spirit as a person of God is crucial in inspiring righteous and sincere worship. As mentioned above, it is through the Gift of the Spirit that people come to feel the glory and majesty of God. Much in the same sense, the presence of the Holy Spirit is necessary to glorify the Son and come closer to His design for all creation. To put it simply, one cannot say “Jesus is accursed” in the presence of the Holy Spirit, and neither can one sincerely say “Jesus is the Lord” except by the Holy Spirit. The Spirit is the mediator that allows humans to honor the Son and approach the design for all creation as architected by Him. Once again, the third person of God manifests its role in the continuous creation not by setting its basic parameters but by promoting and enabling their fulfillment in practice.

An obvious objection would be that this last aspect is related to redemption rather than creation and, as such, has no direct relation to the topic if this paper. Yet the point here is not which specific activity related to the Son is facilitated by the Spirit but, rather, how the Spirit is incorporated into said activity. As mentioned above, the Spirit is essential for animating matter when the Father speaks so and is equally essential as the incarnating spirit in the coming of Christ. Moreover, the worship of Christ, which is certainly a necessary step toward the fulfillment of humanity’s place in creation as spoken by the Father and architected by the Son, is also impossible without the Spirit. The third person of the Trinity is “the very condition for the possibility of a confession of Jesus as Lord,” just as it is one for the creation of life. Whatever a divine activity is, the Holy Spirit is indispensable for it as a facilitator because its role is woven into the fabric of creation itself.

Specific Functions and Activities

After describing the Holy Spirit’s role in creation as related to what was spoken by the Father and architected by the Son, it makes sense to cover specific functions associated with the Spirit as a creative agent. Naturally, one has to remember that Christian God is triune God, and any attempt to assign a particular activity to one person but not the other two is oversimplifying and ultimately misguiding. Thus, while this section will address specific activities associated with the Spirit as mentioned in the Scripture and theological literature, it does not attempt to represent them as monopolized by the Spirit. Any divine action is taken by God in His totality, and the activities of the Holy Spirit should not be understood as assigned to this specific person only.

One particular function of the Holy Spirit in Creation was already mentioned in the course of this paper- as the animating agent, the Spirit provides life to creation. Holy Spirit was the bringer of life ever since God breathed it in the nostrils of Adam molded from dirt and dust and turned the inert matter into a living creature (Gen. 2:7). References to the Holy Spirit as a bringer of life to creation are abundant throughout the Bible. For example, Job clearly refers to the Holy Spirit when speaking about the breath of life in his nostrils (Job 27:3). This particular function if the one most frequently mentioned when discussing the creative role of the third person of the Trinity, as it is the easiest to discern and the most stressed in the Bible. Guthrie sums it up when pointing out that “in creation, the Spirit is the breath of God that animates the dust of the ground.” Overall, this role is so prominent and easy to notice that mentioning it borders on stating a truism, but there are also other creative functions belonging to the Spirit.

One of these slightly less notable roles is the Spirit’s work on providing order to the creation. There are multiple references throughout the Scripture stressing that creation is one of order (Isaiah 40:12; Job 26:13). With this in mind, one can rightfully ask what is the underlying force making this order possible – and, as far as the persons of the triune God are concerned, the answer is the Holy Spirit. In the initial act of creation, it is the Spirit that makes the inert and chaotic mass stable and ready for the creative speech-act of the Father. As noted by Williams, quoting Calvin, the world is “rendered stable for the time, by the secret efficacy of the Spirit.” The third person of the Trinity may not outline the explicit design of the creation, for it is largely the Father’s prerogative. Yet the Spirit is responsible for providing the laws and systems that hold allow this design to manifest by holding the matter together and bridging it to order. Thus, the Spirit is not the one to envisage order, yet definitely the one to create the necessary prerequisites for it.

Another role that God’s third person plays in creation is closely related to the one outlined in the previous paragraph: just as the Spirit gives order to creation, it is responsible for maintaining it. It is important to remember that the Spirit was present even before the Father’s Word brought the cosmos out of chaos. In fact, the Holy Spirit is the first person of the Trinity the Bible mentions when describing the primeval chaos, and it is already at work even before the Word is spoken (Gen 1:2). Williams points out that, following the Biblical narrative itself, the action of the Spirit precedes that of the Word. In other words, even the inert primeval mass of the world not yet shaped by the Father’s Word still needs nurturing, and the Spirit is the one to provide it.

It is only reasonable to assume that the Spirit maintained the same function as the Father brought the cosmos out of chaos, thus also assuming the role of preserving the creation. After all, there is infinitely more to take care of the orderly creation brought by the Word as compare to the original mass of inanimate matter. There is at least one reference to the Spirit’s work in renewing the creation in the Bible (Psalm 104:30). Renewing is essential for maintenance and preservation, and, in this respect, one may safely assume that the Spirit also plays a part in “renewing [the creation] so that it is preserved.” Hence, while the Spirit is not the person commonly associated with renewal – this role primarily belongs to the Son – it still has its role in maintaining and preserving creation.

Last but not least, the Holy Spirit plays its part in adorning the existence. Just as the creation is one of order, it is also one of astonishing beauty, and the Scripture refers to it as the work of the Spirit. For instance, the Bible describes the starry grandeur of the heavens as made by the breath of God, which is a common designation for the Holy Spirit (Psalm 33:6). With this in mind, once can certainly agree that “it was the Spirit’s particular work to adorn eh creation to the glory of God.” It may not be the most notable role to play, not it is the most functionally important, but it is present in the design of all creation and remains the ministry of the Spirit.

Potential Theological Dangers

While the intellectual work to better understand the workings of the world as created by God is beneficial, pursuits preoccupied with specific issues should not overshadow cornerstone Christian teachings. Regarding the role of the Spirit in creation, the essential doctrine is that of the Trinity. One should remember that the Spirit is “not one-third God, but fully God,” every bit as much as the Father and the Son, since the three share the same divine nature. Thus, discerning the role of the Holy Spirit in creation should not lead to the neglect of the two other persons, as this tendency, when taken to its logical conclusion, may be tantamount to heresy. Consequently, it is necessary to briefly cover the potential theological pitfalls associated with focusing on the Spirit’s role in creation.

The first of these potential dangers is a preoccupation with technicalities that are not especially significant from a Trinitarian perspective, such as creating a “professional” distinction between the three persons of God based on their activities. Williams warns against such an oversimplifying approach where the Father is “seen as the creator, the Son as redeemer and the Spirit as sanctifier.” While this paper discusses the specific function in creation as performed by the Spirit, it stresses that neither of them is monopolized by the latter. If one adhered to a strict distinction between God’s persons based on their activities, a pneumatological approach to creation would be senseless because the Father’s role is emphasized much more strongly in this regard. The main premise of talking about the Spirit’s role is that all three Trinitarian persons are equal and involved in God’s every action. As such, the attempt to distinguish come creative functions as belonging to the Spirit and Spirit alone would miss the point and obscure the fact that each of the three persons shares the same divine nature.

Another possible pitfall of focusing on the Spirit’s role in creation too much may cause one not to merely oversee but to blatantly deny the doctrine of the Trinity. Admittedly, the Spirit’s part in creation is fascinating, just as the act itself and every aspect of it. Yet it should not lead to the absence of a clear and robust emphasis on Christ and Father as persons of the Triune God in the act of creation. For example, as mentioned above, the Spirit plays its role in the preservation of creation by renewing it. Still, the attempts to magnify its role in renewal may lead to downplaying the Son’s role in this respect. When taken to the extreme, this approach may result in adoptionism. This heresy claims that Christ was merely adopted by the Father and was nothing more than an ordinary, if virtuous, human before the Holy Spirit affected him. In other words, concentrating on the Spirit too much can result in stating that the Son was only divine insofar as he was affected by the Spirit. This assumption goes against the essentials of Trinitarian doctrine, which is why the latter should be the basis for any discussion of the role played by any person of the Trinity.

Conclusion

As one can see, the Holy Spirit plays multiple roles in creation, along with two other persons. It brings into existence what was spoken by the Father and architected by the Son, being a necessary prerequisite for sustaining life and glorifying God. It animates matter, provides order to the existence, maintains the creation and adorns it in all its magnificence. Yet, while doing so, it still remains one person of the triune God involve in creation in His totality, and focusing on the Spirit too much may lead to oversimplifying misconceptions and even heresy. Analyzing creation from a pneumatological perspective is undoubtedly useful for a better understanding of the divine, but it should not overshadow the fact that the Trinity manifests wholly in every action taken by God. The Father speaks, the Son architects, and the Holy Spirit – the ever-present facilitator of the divine intent – transforms the Word and the design into creation as envisaged by the Triune God.

Proposed Bibliography

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Bucur, Bogdan G. “Scholarship on the Old Testament Roots of Trinitarian Theology: Blind Spots and Blurred Vision.” In The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, 29-49, Washington, D.C.: The Catholic University of America Press, 2018.

Claunch, Kyle. “The Son and the Spirit: The Promise and Peril of Spirit Christology.” Southern Baptist Journal of Theology 19, no. 1 (2015): 91-112.

Gunton, Colin E. The Triune Creator: A Historical and Systematic Study. Edinburgh: Edinburgh University Press, 1998.

Guthrie, Steven E. Creator Spirit: The Holy Spirit and the Art of Becoming Human. Grand Rapids, MI: Baker Academic, 2011.

Horton, Michael. Rediscovering the Holy Spirit: God’s Perfecting Presence in Creation, Redemption, and Everyday Life. Grand Rapids, MI: Zondervan, 2017. Kindle.

Moule, C. F. D. The Holy Spirit. London: Continuum, 2000.

Pinnock, Clark H. Flame of Love: A Theology of the Holy Spirit. Downers Grove, IL: InterVarsity Press, 1996.

Ryrie, Charles C. The Holy Spirit. Chicago: Moody Press, 1997.

Stott, John. Baptism and Fullness: The Work of the Holy Spirit Today. Downers Grove, IL: InterVarsity Press, 2006

Ware, Bruce A. Father, Son and the Holy Spirit: Relationships, Roles, and Relevance. Wheaton, IL: Crossway Books, 2005.

Williams, David T. “The Spirit in Creation,” Scottish Journal of Theology 67, no. 1 (2014): 1-14.