The Holy Spirit, a separate person, essence of God, or force?

[david]

“HOLY GHOST”–AND OLD ENGLISH
While the term “Holy Ghost” occurs some ninety times in the King James and Douay versions, it is actually an Old English term, “ghost” being derived from the German word geist, meaning “spirit.” That is why the expression “Holy Ghost” does not appear in modern translations.

[david]

CAPITAL LETTERS, AND THE “THE” IN FRONT OF “HOLY SPIRIT”
The fact is that the truth about the holy spirit has been beclouded by the prejudices of Bible translators. Their use of capital letters cannot be used to prove the holy spirit is a person. Why not? Because at the time the Scriptures were written proper and common nouns were not thus distinguished from each other. The same is true regarding their adding the definite article ”the” before holy spirit in some hundred instances where the Bible writers had not done so. To omit the definite article seemed disrespectful to such Bible translators but not to the Bible writers. Thus Paul wrote that God’s kingdom meant “peace and joy with holy spirit,” not “with the holy spirit.” And Peter wrote that God’s servants spoke, being “borne along by holy spirit,” not “by the holy spirit.”—Rom. 14:17; 2 Pet. 1:21

[david]

USED IN PARALLEL WITH QUALITIES AND OTHER IMPERSONAL THINGS
The Bible states that Stephen was “full of faith and holy spirit.” (Acts 6:5)
And the apostle Paul recommended himself as God’s minister “by purity, by knowledge, by long-suffering, by kindness, by holy spirit, by love free from hypocrisy.”—2 Corinthians 6:4-6.
You can be “filled” with it, along with such qualities as wisdom and faith (Ac 6:3, 5; 11:24) or joy (Ac 13:52) and we see above that holy spirit is inserted, or sandwiched in, with a number of such qualities at 2 Corinthians 6:6.
Notice too the way it is used in association with other impersonal things:
MARK 1:8
“I baptized YOU with water, but he will baptize YOU with holy spirit.”” (Compare Mt 3:11)
As to the spirit’s ‘bearing witness’ (Ac 5:32; 20:23), it may be noted that the same thing is said of the water and the blood at 1 John 5:6-8.
Lumping the holy spirit in with these impersonal things indicates a lack of personality.

[david]

“SOMETHING, NOT SOMEONE”–CATHOLIC ENCYCLOPEDIA ADMITS
Even though Catholics view the holy spirit as part of the trinity, New Catholic Encyclopedia Encyclopedia must admit: “The majority of N[ew] T[estament] texts reveal God’s spirit as something, not someone; this is especially seen in the parallelism between the spirit and the power of God.” (1967, Vol. XIII, p. 575) It also reports: “The Apologists [Greek Christian writers of the second century] spoke too haltingly of the Spirit; with a measure of anticipation, one might say too impersonally.”—Vol. XIV, p. 296.

[david]

BLASPHEMY AGAINST HOLY SPIRIT
“For the same reason it is dubious whether Christ's warning to the Pharisees as regards blasphemy against the Holy Spirit (Matt., xii, 31) can be brought forward as proof.” (The Catholic Encyclopedia, 1912, Vol. 15, p 47-49)
I looked up the word blasphemy. The first definition I came across was: “blasphemous language (expressing disrespect for God or for something sacred)”–www.wordnet.princeton.com
So disrespect for God “or” something sacred. “Sacred” can be defined as something made or held holy. God’s holy spirit is…holy, sacred.
Therefore, this scripture cannot be used to prove that the holy spirit which can be blasphemed is God.

[david]

A HELPER–“he” “his,” “him”
Jesus personalized the holy spirit when speaking of that spirit as a “helper” (which in Greek is the masculine substantive parakletos). Properly, therefore, John presents Jesus’ words as referring to that “helper” aspect of the spirit with masculine personal pronouns (ie: “him”). On the other hand, in the same context, when the Greek pneuma is used, John employs a neuter pronoun (“it”) to refer to the holy spirit, pneu?ma itself being neuter. Hence, we have in John’s use of the masculine personal pronoun in association with para?kletos an example of conformity to grammatical rules, not an expression of doctrine.—Joh 14:16, 17; 16:7, 8.
Most Trinitarian translators hide this fact, as the Catholic New American Bible admits regarding John 14:17: “The Greek word for ‘Spirit’ is neuter, and while we use personal pronouns in English (‘he,’ ‘his,’ ‘him’), most Greek MSS [manuscripts] employ ‘it.’”

[david]

1 JOHN 5:7
A few still suggest that although Jesus did not spell out the Trinity doctrine, the apostle John did at 1 John 5:7, which, according to the King James Version, says: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” However, more modern versions omit this passage. Why? The Catholic Jerusalem Bible explains in a footnote that this text is not found in any of the early Greek or the best Latin manuscripts of the Bible. It is spurious. It was added, no doubt, to try to support the Trinity.

[david]

DID JESUS FOLLOWERS WORSHIP THE HOLY SPIRIT?
There is no evidence that when Jesus was on earth, faithful Jews viewed the holy spirit as a person equal to the Father. They certainly did not worship the holy spirit. Rather, their worship was directed solely to Jehovah, the One whom Jesus himself called “my Father” and “my God.”—John 20:17.

[david]

TIMING OF THIS BELIEF’S RISE–PART OF THE FORTOLD APOSTASY
Not until the fourth century C.E. did the teaching that the holy spirit was a person and part of the “Godhead” become official church dogma.
Early church “fathers” did not so teach; Justin Martyr of the second century C.E. taught that the holy spirit was an ‘influence or mode of operation of the Deity’; Hippolytus likewise ascribed no personality to the holy spirit. The Scriptures themselves unite to show that God’s holy spirit is not a person but is God’s force by which he accomplishes his purpose and executes his will.
“The Jews never regarded the spirit as a person; nor is there any solid evidence that any Old Testament writer held this view. . . . The Holy Spirit is usually presented in the Synoptics [Gospels] and in Acts as a divine force or power.” (Catholic theologian Fortman, The Triune God, 1982 Edition)
Alvan Lamson says in The Church of the First Three Centuries: “The modern popular doctrine of the Trinity . . . derives no support from the language of Justin Martyr: and this observation may be extended to all the ante-Nicene Fathers; that is, to all Christian writers for three centuries after the birth of Christ. It is true, they speak of the Father, Son, and . . . holy Spirit, but not as co-equal, not as one numerical essence, not as Three in One, in any sense now admitted by Trinitarians. The very reverse is the fact.” (1869)

[david]

THERE ARE MANY SCRIPTURES WHICH SPEAK OF THE HOLY SPIRIT IN A WAY THAT INDICATES IT IS NOT A PERSON.
The holy spirit can ‘fill’ a person, and a person can be “full of holy spirit.” It can be “upon” him and envelop him. (Acts 2:4; 7:55; Eph 5:18; Luke 2:25-27; Exodus 31:3; Judges 3:10; 6:34)
Can a human get filled with another person?
Holy spirit was ‘given,’ ‘poured out upon,’ and ‘distributed.’ (Luke 11:13; Acts 10:45; Hebrews 2:4)
Some of God’s holy spirit can be taken from one person and given to another. (Numbers 11:17, 25) The holy spirit can become operative upon someone, enabling him to perform superhuman feats. (Judges 14:6; 1 Samuel 10:6)
People can be ‘baptized’ “in holy spirit”; and they can be “anointed” with it. (Luke 1:41; Matt. 3:11; Acts 10:38)
Far from teaching equality with Jehovah, the Scriptures show that the holy spirit is not even a person. Thus John the Baptist stated that Jesus would baptize “with holy spirit and with fire,” even as he was baptizing with water.
To baptize means to immerse, to dip, to submerge. A person can baptize others with water, dipping them into it, as John did, and a person can baptize others with fire by immersing them in flames or causing their destruction; but how can one person baptize others with another person?
Since neither water nor fire is personal, is it not reasonable to conclude that the holy spirit is also not a person?
Peter stated that God poured out ‘some of his spirit’ upon all kinds of flesh.
Can we imagine some of a person being poured out on thousands of other persons, as was the case at Pentecost after Peter had preached to the Jews?—Matt. 3:11; Acts 2:17, 38, 41
Mark 1:10 shows that the holy spirit came down upon Jesus “like a dove,” not in a human form. The holy spirit was not some person coming upon Jesus. If it is a person, why did it not appear as a person?
That power from God enabled Jesus to heal the sick and resurrect the dead. As Luke 5:17 says in the Diaglott: “The Mighty Power of the Lord [God] was on him [Jesus] to cure.” Later, at Pentecost, the apostles also were given the power from God to heal the sick and raise the dead. Did that make them part of some “godhead”? No, they were simply given power from God, through Christ, to do what humans ordinarily could not do.

None of these expressions would be appropriate if the holy spirit were a person.

[david]

PERSONIFICATION DOES NOT PROVE PERSONALITY
Go back and look at the very first two questions I asked:
“Does the Bible TEACH that the holy spirit is a person? Does God’s word SAY that the holy spirit is God?

Today, we speak of the Bible in a similar manner when we say that it says something or teaches a doctrine. In using such expressions, we do not mean that the Bible is a person, do we? Do we??? Since scriptures speak of the holy spirit in an impersonal way, these other expressions must be a figure of speech– personification.
In the Bible the holy spirit is personified, but this is not unusual in the Bible.
The apostle Paul personalized sin and death and also undeserved kindness as “kings.” (Ro 5:14, 17, 21; 6:12)
Paul speaks of sin as “receiving an inducement,” ‘working out covetousness,’ ‘seducing,’ and ‘killing.’ (Ro 7:8-11) Yet it is obvious that Paul did not mean that sin was actually a person.
Wisdom is personified in the book of Proverbs (1:20-33; 8:1-36); and feminine pronominal forms are used of it in the original Hebrew, as also in many English translations. (KJ, RS, JP, AT)
Wisdom is also personified at Matthew 11:19 and Luke 7:35, where it is depicted as having both “works” and “children.”
As to the spirit’s ‘bearing witness’ (Ac 5:32; 20:23), it may be noted that the same thing is said of the water and the blood at 1 John 5:6-8. All three are said to BE witnesses. But water and blood are obviously not persons, and neither is the holy spirit a person.
While some texts say that the spirit “spoke,” other passages make clear that this was done through angels or humans. (Acts 4:24, 25; 28:25; Matt. 10:19, 20; compare Acts 20:23 with 21:10, 11.)
So, none of the expressions found in these texts in themselves prove that the holy spirit is a person. It is not unusual in the Scriptures for something that is not actually a person to be personalized or personified. Personification is actually a vivid way in which the Scriptures sometimes express matters.
While some texts refer to the spirit as ‘witnessing,’ ‘speaking,’ or ‘saying’ things, other texts make clear that it spoke through persons, having no personal voice of its own. (Compare Heb 3:7; 10:15-17; Ps 95:7; Jer 31:33, 34; Ac 19:2-6; 21:4; 28:25.)
It may thus be compared to radio waves that can transmit a message from a person speaking into a microphone and cause his voice to be heard by persons a distance away, in effect, ‘speaking’ the message by a radio loudspeaker. God, by his spirit, transmits his messages and communicates his will to the minds and hearts of his servants on earth, who, in turn, may convey that message to yet others. Even as an electric current can be used to accomplish a tremendous variety of things, so God’s spirit is used to commission and enable persons to do a wide variety of things. (Isa 48:16; 61:1-3)
Notice what Catholic theologian Edmund Fortman, who believes in the trinity acknowledges in The Triune God: “Although this spirit is often described in personal terms, it seems quite clear that the sacred writers [of the Hebrew Scriptures] never conceived or presented this spirit as a distinct person.” (1982 Edition)

[david]

THE HOLY SPIRIT LACKS PERSONAL IDENTIFICATION
Since God himself is a Spirit and is holy and since all his faithful angelic sons are spirits and are holy, it is evident that if the “holy spirit” were a person, there should reasonably be given some means in the Scriptures to distinguish and identify such spirit person from all these other ‘holy spirits.’
It would be expected that, at the very least, the definite article would be used with it in all cases where it is not called “God’s holy spirit” or is not modified by some similar expression. This would at least distinguish it as THE Holy Spirit. But, on the contrary, in a large number of cases the expression “holy spirit” appears in the original Greek without the article, thus indicating its lack of personality.—Compare Ac 6:3, 5; 7:55; 8:15, 17, 19; 9:17; 11:24; 13:9, 52; 19:2; Ro 9:1; 14:17; 15:13, 16, 19; 1Co 12:3; Heb 2:4; 6:4; 2Pe 1:21; Jude 20, Int and other interlinear translations.
(I don't really care if your Bibles have inserted the definite article (the) in front of it in ever place. It proves nothing.)

[david]

“THE FINGER OF GOD”

“It is the finger of God!” the magic-practicing priests of Egypt admitted when they failed to turn dust into gnats, as Moses had done. (Exodus 8:18, 19) On Mount Sinai, Jehovah gave Moses “tablets of stone written on by God’s finger.” (Exodus 31:18) Was this a literal finger? No. Jehovah obviously does not have literal fingers. What, then? Bible writers Luke and Matthew give us the key. One recorded that “by means of God’s finger,” Jesus expelled demons. The other explained that Jesus did this “by means of God’s spirit.” (Luke 11:20; Matthew 12:28) So the holy spirit is “God’s finger,” his instrument for accomplishing his will. It is not a person, but God’s dynamic active force.

CONCLUSION
The correct identification of the holy spirit must fit all the scriptures that refer to that spirit. With this viewpoint, it is logical to conclude that the holy spirit is not a person but is a powerful force that God causes to emanate from himself to accomplish his holy will.—Ps. 104:30; 2 Pet. 1:21; Acts 4:31.
To understand what the Bible as a whole teaches, all these texts must be considered. What is the reasonable conclusion? That the texts which personify the holy spirit employ a figure of speech, as the Bible also personifies wisdom, sin, death, water, and blood.
If the holy spirit was a person, why did Jesus not reveal it when he was on earth? His disciples, being Israelites, believed that Jehovah is unique. To this day, Jews continue to recite Deuteronomy 6:4: “Listen, O Israel: Jehovah our God is one Jehovah.” There is no suggestion in the Hebrew Scriptures that the Supreme Being is in three persons.
Neither the Jews nor the early Christians viewed the holy spirit as part of a Trinity. That teaching came centuries later. As A Catholic Dictionary notes: “The third Person was asserted at a Council of Alexandria in 362 . . . and finally by the Council of Constantinople of 381”—some three and a half centuries after holy spirit filled the disciples at Pentecost!

[david]

Just for fun, I include the Catholic encyclopedia. Catholics without question hold to the trinity. Some of the things they must admit is quite telling:

New Catholic Encyclopedia, 1965: Spirit of God:
SPIRIT OF GOD SPIRIT OF GOD IN THE OT The expressions “the spirit of Yahweh” [Greek] and “the Spirit of God” [Greek] are common in the OT. “His holy spirit” and “Your holy spirit” (in reference to God) are also found. The absolute use, “the spirit” or “spirit,” seldom occurs. In late Judaism it was a practice to avoid use of the divine name by means of circumlocutions. Thus in the Greek versions of the OT there are found such expressions as “divine spirit,” “the holy spirit,” or simply, “holy spirit.” The most common expression in the NT is “the Holy Spirit” [Greek] – “Holy Spirit” [Greek] and simply “the Spirit” [Greek] or “Spirit” [Greek] are also found. God's spirit was originally called “holy” in the same way as His word [Jer 23.9; Ps 104(105).42], His arm [Is 52.10; Ps 97(98).1], and His name (Am 2.7; Ez 36.20) were called holy, because God is by nature holy. “Holy spirit,” therefore, means “divine spirit.” This article treats the spirit of God as it is presented in the OT and Judaism, and in the NT. Consideration is given in each of these sections to the spirit of God as a power and as a Person. The specific implications of the phrase “Spirit of God” must be deduced from the operations ascribed to it in the OT. God's Spirit as a Power. “Spirit of God” is used in the OT to signify “God's breath” (Jb 33.4). Just as the ancient Israelites spoke anthropomorphically of God's arm, hand, and face, so they also spoke of His breath, i.e., His vital power or spirit, which was as active and as efficacious as God Himself. This use has its foundation in the original meaning of the word ruah- “breath” or “wind.” The breath, which was regarded by the ancients as the vital force in man and animals, and the wind, which in Palestine can blow with sudden violence, were looked upon as mysterious, powerful, and terrifying forces. Consequently, it is not surprising that they attributed to the breath or spirit of God the manifestations of extraordinary mysterious powers in man or in nature. A Power Affecting Man's Soul or Mind. Certain individuals manifested occasional extraordinary power (e.g., Jgs 14.6, 19), heroic courage (e.g., Jgs 3.10), or the gift of prophecy (e.g., I Sm 10.6-13). These transitory phenomena were regarded by the Israelites as manifestations of God's spirit. In other cases God's spirit appeared as a permanent force bestowed on individuals because of their office. This was true of the great founders of the nation: Moses (Nm 11.17, 25), Josue (Dt 34.9), David (1 Sm 16.13; 2 Sm 23.2). It was particularly the messianic king upon whom the spirit would rest (Is 11.2; 42.1). Finally, the spirit of God was the organ that, through the Prophets as intermediaries, constantly delivered Yahweh's orders to His people (Za 7.12; Neh 9.30), and for the same purpose it was imparted also to the sages (Wis 7.7). It is noteworthy that the psychic rather than the moral activity of God's spirit was emphasized. However, there are moral overtones, for by these transitory or permanent gifts God made fit His chosen instruments to establish and preserve His covenant. There is a similar substratum in Acts ch. 1-2. A Life-giving and Creative Power. The concept that the breath of life comes from God is very old (Gn 2.7; 6.3). However, it is only in relatively late texts that one finds God's spirit as the cause of man's normal life and activity (Ez 37.1-14; Jb 27.3; 33.4; 35.14-15). God's spirit as a creative forceis more commonly found in poetic passages where it is synonymous with “wind” (Ex 15.8, 10; Jdt 16.17). A Morally Effective Force. According to the OT, the chief characteristic of the future new covenant would be a religious and moral transformation of all mankind. So the Prophets, particularly Isaia (61.1-4; 32.15-20), frequently spoke of God's spirit accomplishing this work in the coming new age. Not only the community, but every individual would be morally recreated by the spirit of God (Is 59.21; Ez 36.25-27). The Psalmist [Ps 50(51).121 prayed that this inner re-creation should be accomplished in his own time; however, as in Wis 1.4-5, this renewal was asked for only the just man. In Ezekiel and in the NT a change from a sinner to a just man was envisaged. In other OT passages, God's spirit is conceived more as a teacher or guide-the source of all intellectual and spiritual gifts-than as an efficacious force [Ps 142(143).10; Neh 9.20; Dn 5.15]. God's Spirit Not Presented as a Person. The OT clearly does not envisage God's spirit as a person, neither in the strictly philosophical sense, nor in the Semitic sense.God's spirit is simply God's power. If it is sometimes represented as being distinct from God, it is because the breath of Yahweh acts exteriorly(Is 48.16; 63.11; 32.15). Very rarely do the OT writers attribute to God's spirit emotions or intellectual activity (Is 63.10; Wis 1.3-7). When such expressions are used, they are mere figures of speech that are explained by the fact that the [Greek] was regarded also as the seat of intellectual acts and feelings (Gn 41.8). Neither is there found in the OT or in rabbinical literature the notion that God's spirit is an intermediary being between God and the world. This activity is proper to the angels, although to them is ascribed some of the activity that elsewhere is ascribed to the spirit of God. Spirit of God in Judaism. In Judaism God's spirit was generally called “the holy spirit” (without capital letters because no personification is indicated). It was regarded primarily as the divine power that gave the Prophets insight into the future and knowledge of hidden things (Sir 48.24-25), and inspired the writers of sacred books (4 Esdras 14.22-48). To it were ascribed also extraordinary psychic phenomena, such as ecstasy and prophetic vision (Enoch 71.11, 4 Esdras 5.22). God's spirit was frequently the divine power that was granted to the Pious Patriarchs to strengthen them in the exercise of virtue (Testament of Simeon 4.4); it will be poured out on all Israelites at the messianic renewal (Testament of Juda 24.2; Testament of Levi 18.11 ). It was generally thought that the holy spirit belonged to the past, having been withdrawn from Israel at the close of the ministry of Aggai, Zacharia, and Malachia (see 1 Mc 9.27). The sins of Israel were assigned as the cause of this disappearance of the spirit. It was hoped that the messianic age would bring with it prophecy and the renewal of heart. SPIRIT OF GOD IN THE NT As in the OT, so also in the NT, the spirit of God comes down from on high (Mk 1.10). He “falls” Or is “poured out” upon those who believe in Christ (Acts 10.44-45; 11.15), for He is “sent” or “given” by the Father (1 Jn 3.24; Gal 4.6). He “fills” a man (Lk 1.15) and He “dwells” in him (Rom 8.9). God's Spirit as a Power. As a result of the teaching of Christ, the definite personality of the Third Person of the Trinity is clear. However, in most cases, the phrase “spirit of God” reflects the OT notion of “the power of God.” manifestations of the spirit, however, are usually transitory. The holy spirit is especially instrumental in the right exercise of certain offices, and in these cases the recipients are permanently endowed with the divine spirit. This is especially true in the case of the Apostles in fulfillment of the promise of Christ (Jn 14.16-17, 26; see also, Acts 1.8: 6.5-11; 1 Cor 12.28). Indeed, by the Apostles, the Holy Spirit governs the Church (Acts 1.8; 13.2; 15.28; 1 Tm 4.14; 2 Tm 1.6). A focal point in Biblical history, given prominence in the summaries of Jesus' work (e.g., Acts 10.36-41), was His baptism. It was then that He was solemnly in-stalled in His office as the “anointed” and “chosen” by the descent of the Holy Spirit (Mt 3.16; Mk 1.10; Lk 3.22; Acts 10.38). (At Christ's bapti
sm, the Holy Spirit was symbolized by a dove.) His work began and remained under the influence of the Holy Spirit (Jn 1.33; Mt 4.1; Mk 1.12; Lk 4.1, 18). All this was in fulfillment of the words of the Prophets and the expectations of His contemporaries (Is 11.2; 42.1; 61.1). God's Spirit as a Sanctifying Power. John the Baptist is presented in the NT as the link between the Old and New Testaments. He prepared a faithful remnant of Israel for the messianic baptism (Mt 3.1 l)-a baptism by the Holy Spirit and fire (baptism by fire meaning a great messianic purification). The messianic baptism brought about the moral and religious recreation of the people of the new covenant that was promised by the Prophets (Ez 36.35-27; Jer 31.31-34). The actual out-pouring of this Holy Spirit at the first Christian Pentecost was a sign for the Apostles that the final days had come (Jl 2.28; Is 44.3; Acts 2.17) and that Jesus, who had bestowed on them power from heaven, was revealing His royal power at the right hand of the Father (Acts 1.8; 2.33). It is especially in the theology of St. Paul and St. John that the possession of the spirit is a sign that the old relationship to God had been abolished and that an entirely new world had been born. The Holy Spirit had not been given previous to Pentecost, for Jesus was not yet glorified (Jn 7.39). But, from the day of Pentecost onward, the Spirit has been active (I Cor 2.12-16), primarily as the one who brings eternal life (I Cor 6.11; Jn 3.5-8). The Spirit is said to be the [Greek] the “pledge,” that guarantees our full inheritance, eternal glory (Eph 1.13; 2 Cor 1.21-22). The new covenant is characterized by this Spirit, not by the letter of the law (2 Cor 3.6). A Christian has the Spirit of Christ (Rom 8.9) and the love of God that is poured forth in his heart by the Holy Spirit (Rom 5.5); God dwells in him (Rom 8.9, 11), and he is led by the Spirit (Rom 8.14). There is such an intimate connection between Christ and the Holy Spirit in the act of sanctification that they can be spoken of interchangeably (cf. I Cor 1.2 and Rom 15.16). There is conferred on man a new life by Baptism (Rom 6.3-11). Man, however, who is flesh and blood, cannot be elevated to this life, unless he is born again from on high of a divine principle, namely, the Spirit (Jn 3.3, 5; Ti 3.5). The Holy Spirit also comes upon the baptized by the laying on of hands (Acts 8.17; 19.6) in order to confer special charismatic gifts (cf. I Tm 4.14). The Spirit of God as a Person. Although the NT concepts of the spirit of God are largely a continuation of those of the OT, in the NT there is a gradual revelation that the Spirit of God’s a Person. In the Synoptic Gospels. The majority of NT texts reveal God's spirit as something, not someone; this is especially seen in the parallelism between the spirit and the power of God.When a quasi-personal activity is ascribed to God's spirit, e.g., speaking, hindering, desiring, dwelling (Acts 8.29; 16.7; Rom 8.9), one is not justified in concluding immediately that in these passages God's spirit is regarded as a Person; the same expressions are used also in regard to rhetorically personified things or abstract ideas (see Rom 8.6; 7,17). Thus, the context of the phrase “blasphemy against the spirit” (Mt 12.31; cf. Mt 12.28; Lk 11.20),shows that reference is being made to the power of God. The only passage in the Synoptic Gospels that clearly speaks of the person of the Holy Spirit is the Trinitarian formula in Mt 28.19. In the Acts of the Apostles. In Acts, the use of the words “Holy Spirit,” with or without an article, is rich and abundant. However, again, it is difficult to demonstrate a personality from the texts. The Spirit continues the work of Jesus and is the link between the earthly and heavenly Jesus. The same Spirit that descended upon Jesus at His baptism is given to the Apostles “in parted tongues as of fire” (Acts 2.1-4) and is transmitted beyond these original witnesses to all members of the Church by means of chosen leaders such as Paul, Barnabas, Stephen, and Philip. Reception of this power by the faithful is the principal testimony to the truth of the apostolic preaching. The Spirit is manifested by “tongues,” prophecy, and other unusual phenomena. Emphasis is placed on the role of the Spirit in the spread of the Church (Acts 1.8). The statement in Acts 15.28, “the Holy Spirit and we have decided,” alone seems to imply full personality. In the Pauline Epistles. St. Paul uses the word [spirit]= 146 times. Sometimes it means man's natural spirit, but more often it signifies the divine sanctifying power (2 Cor 3.17-18; Gal 4.6; Phil 1.19). However, the Trinitarian formulas employed by St. Paul (e.g., 2 Cor 13.13), indicate a real personality. In the theology of St. John. St. John's theology of the Holy Spirit is very rich in meaning. The Holy Spirit is the Spirit of truth (Jn 14.17; 15.26; 16.13; cf. I Jn 4.6; 5.6), and “another helper,” the “Paraclete” (Jn 14.16). The Spirit is “another” helper because, after Christ's Ascension, He takes Christ's place in assisting the disciples, in teaching them all that Jesus Himself had not yet told them, in revealing the future to them, in recalling to their minds that which Jesus had taught them, in giving testimony concerning Jesus, and in glorifying Him (14.26; 16.12-16; 15.26; 1 Jn 2.27; 5.6). So clearly does St. John see in the Spirit a person who takes Christ's place in the Church, that he uses a masculine pronoun (Greek) in reference to the Spirit even though [spirit] is neuter in gender ( 16.8, 13-16). Consequently, it is evident that St. John thought of the Holy Spirit as a Person, who is distinct from the Father and the Son, and who, with the glorified Son and the Father, is present and active in the faithful (14.16; 15.26; 16.7).

(New Catholic Encyclopedia, 1965, Spirit of God, Vol 13, p574-576)

[Cult Buster]

Job 33:4  The Spirit of God hath made me, and the breath of the Almighty hath given me life.

[Cult Buster]

Is the Holy Spirit a Distinct Person Apart from the Father and the Son?

    What is a person?
    “Any human being considered as a distinct entity or personality; an individual.” Funk and Wagnall’s Dictionary.

    And what is personality?
    “Distinctive qualities or characteristics of a person….That which constitutes a person; personal existence.” Fund and Wagnall’s Dictionary.

    So a person is one that has a personality whose distinctive qualities shows them to be an entity which differs from other beings.  Now what would be some distinctive qualities or characteristics that would prove one to be a person or being?  If they have a mind, can think for themselves, and can make decisions.  If they can act for themselves; if they can speak for themselves; etc.  All these things would clearly reveal their distinctive qualities which shows that they have their own personality and thus distinguishes them to be a person and being.  And the same for the Holy Spirit!
   
Now there is no Bible text which plainly states in these words: “The Holy Spirit is a person”, but neither are there texts which state plainly state in this words: “The Father is a person”.  Yet we can clearly see that the Bible declares that the Father can think, decide, act, and can speak for Himself.  Thus we know that the Father has a distinct personality all his own and that He must indeed be a Person and Being.  So if the Bible reveals that the Holy Spirit can think, decide, act and speak for Himself, then this would prove that He has a distinct personality all his own, and that the Holy Spirit must indeed be a Person and Being other than the Father and the Son.

Can the Holy Spirit Think for Itself and Make its Own Decisions?

–The Holy Spirit has a mind (see Romans 8:27).
–The Holy Spirit helped to settle questions during the Church Council at Jerusalem (see Acts 15:28).
–The Holy Spirit dispenses gifts to different individuals according as He wills (see 1 Corinthians 12:8-11).
–The Holy Spirit forbade some from going to preach in certain places (see Acts 16:6-7).

    So we can see that the Holy Spirit has a mind, can think for Itself and can make Its own decisions.  But can the Holy Spirit act for Itself?

Can the Holy Spirit Act for Itself?

–The Holy Spirit anointed Jesus and sent Him out to preach the gospel (see Luke 4:18-19); In fact, both
    the Father and the Holy Spirit sent Jesus (see Isaiah 48:16).
–The Holy Spirit testifies or witnesses of Jesus (see John 15:26).
–The Holy Spirit leads God’s people (see Romans 8:14).
–The Holy Spirit teaches and causes us to remember the truth (John 14:26).
–The Holy Spirit comforts us as does Christ (John 14:16).
–The Holy Spirit strives with us (see Genesis 6:3).
–The Holy Spirit reproves us of sin, righteousness, and judgment (see John 16:8-11).
–The Holy Spirit instructs us (see Nehemiah 9:20).

    So we can see that the Holy Spirit can act for Itself, and can bear Its own witness.  But can the Holy Spirit speak for Itself?

Can the Holy Spirit Speak for Itself?

–The Holy Spirit speaks, guides, hears and shows (John 16:13-15).
–The Holy Spirit speaks, chooses, calls and sends forth (see Acts 13:1-4).
–The Holy Spirit gives messages to prophets and they declare: “Thus saith the Holy Ghost” (see Acts
    21:11).

    So we can see that the Holy Spirit can indeed speak for Itself.  Besides this, He can hear, He can guide, show, choose, calls and sends forth others.  Now what other characteristics does the Bible reveal about the Holy Spirit which shows it to be a Person and Being other than God–the Father and God–the Son?
–The Holy Spirit has knowledge, and searches all things (see 1 Corinthians 2:10-11).
–The Holy Spirit sanctifies us (see Romans 15:16).
–The Holy Spirit holds communion with us (see 2 Corinthians 13:14); and so does Christ (see 1
    Corinthians 1:9).
–The Holy Spirit is the source of regeneration and renewal for salvation (see John 3:5-8; Titus 3:5).
–The Holy Spirit resurrects the faithful from the dead (see Romans 8:11; 1 Peter 3:18).
–The Holy Spirit is the author of the Bible and moved upon the prophets to speak (see 2 Peter 1:21).
–The Holy Spirit is another Comforter other than Christ (see John 14:16).
–The Holy Spirit helps our infirmities (see Romans 8:26).
–The Holy Spirit can be tempted and lied to (see Acts 5:3, 9).
–The Holy Spirit can be blasphemed and sinned against (see Mark 3:28-29; Luke 12:10; Matthew 12:31).
–The Holy Spirit is another Intercessor other than Christ (see Romans 8:26); The Spirit intercedes for us
    through prayer, while Christ intercedes for us through His precious blood, merits and righteousness.

    All of these things show conclusively that the Holy Spirit is indeed a Person and Being, and that He has His own work to perform in the plan of Redemption, other than the Father and the Son.

    Since the Bible has proven that the Holy Spirit is a Person and Being Himself, other than the Father and the Son, He also must be able to assume form and shape.
    The Holy Spirit assumed the form and shape resembling a dove (Matthew 3:16, Isaiah 11:2, Luke 3:22, John 1:32).  He assumed the form and shape resembling flaming tongues (Acts 2:2-4).  He literally picked up servants of God from one area and then carried them to a different area in order to continue the spreading of the truth (see Acts 8:39-40; Ezekiel 3:14-15).  
     
    We have clearly seen that the Bible reveals that the Holy Spirit is indeed a Person and Being  other than the Father and the Son; that the Holy Spirit has a distinctive personality all his own; and that He has assumed various forms throughout the history of this earth.
   
It should then be clear that the Father is not the Holy Spirit, but He uses the Holy Spirit to represent and bring Himself to us.  Thus the Father sends the Holy Spirit, calling it His Spirit–or the Spirit of the Father; but the Father is not the Holy Spirit.
   
It should also be clear that Christ is not the Holy Spirit either, but the Holy Spirit represents Christ to us.  Thus Christ can send the Holy Spirit–His representative–calling it His Spirit, or the Spirit of Christ; but Jesus is not the Holy Spirit.  In fact, Christ had the Holy Spirit given to Him (see Luke 4:18-19)!
   
So Jesus is not the Holy Spirit, but needed to have the Holy Spirit given to Him in order to be our perfect example while on this earth.  And since Jesus as Messiah temporarily laid aside His omnipresence by taking humanity, He must now use the omnipresence of the Person of the Holy Spirit in order to meet with His people on earth.  Thus through the omnipresence of the Holy Spirit, Christ would be set free from the limiting affects of humanity, and thus could be present and represent Himself at all times and in all places among His people.
   
The Holy Spirit is also not an angel or another name for the work of the angels.  Neither was the Holy Spirit only in existence since Christ became human, because from the very beginning of the work of redemption He had been moving upon men's hearts–reproving them “of sin, and of righteousness, and of judgment” (John 16:8).  Neither is the Holy Spirit just a power, or force, or essence, or mind of God–the Father, but is a living Person and Being with Its own personality.  The Holy Spirit bears Its own witness, gives Its own comfort to us in Christ's place, and acts in His stead.  The Holy Spirit Itself teaches and enlightens us by using Its own mind.  It puts forth Its highest energies in working for our salvation by taking the words of Christ and infusing these words of life into our hearts.  So you can clearly see that the Holy Spirit is as mu
ch a Person as God–the Father and Jesus Christ are Persons.

The Holy Spirit is God

Acts 5:3   But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back [part] of the price of the land?  
 5:4   Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.  

Mathew  12:31   Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy [against] the [Holy] Ghost shall not be forgiven unto men.  (Blasphemy can only be committed against God)

1 Corinthians  6:19   What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and ye are not your own?  
 6:20   For ye are bought with a price: therefore glorify God (the Holy Ghost) in your body, and in your spirit, which are God's.  

1 Corinthians 3:16   Know ye not that ye are the temple of God (the Holy Spirit) , and [that] the Spirit of God dwelleth in you?  

1 Corinthians 3:17   Now the Lord (God) is that Spirit: and where the Spirit of the Lord [is], there [is] liberty.  

9:14   How much more shall the blood of Christ, who through the eternal Spirit (only God hath immortality) offered himself without spot to God, purge your conscience from dead works to serve the living God?  

Mat 28:19  Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

Holy! Holy! Holy!
   

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Thanks David CB

Present Holy spirit, means absent body maybe?

1Cr 5:3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, [concerning] him that hath so done this deed,

Seems while we are at home in the body we are not with God?

2Cr 5:6 Therefore [we are] always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

2Cr 5:8 We are confident, , and willing rather to be absent from the body, and to be present with the Lord.

Jhn 7:39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet [given]; because that Jesus was not yet glorified.)

because that Jesus was not yet glorified.)
I UNDERSTAND that each heart needs to glorify Jesus before they receive the Holy Ghost. Or…they may curse him by lake of understanding

1Cr 12:3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.

WHAT DO YOU THINK?

Charity

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I FEEL SO MUCH THAT WE ARE SEEKING TRUTH CONCERNING HOW TO RECEIVE THE HOLY SPIRIT, TO BE ABLE EVEN TO DECERN THOSE WHO ARE FALSLY CLAIMING THE GIFT?

Pro 25:13 As the cold of snow in the time of harvest, [so is] a faithful messenger to them that send him: for he refresheth the soul of his masters.

Pro 25:14 Whoso boasteth himself of a false gift [is like] clouds and wind without rain.

By long forbearing waiting shall a man be king under the king of kings?
Pro 25:15 By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.

Pro 25:16 Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.

This is how God looks upon those in the congregation who say they have the gift of the holy Ghost maybe?
Jesus has not been glorified in their hearts
2Pe 2:17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.

Amongst us in our love feasts
Jud 1:12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

BLESSED NEW YEAR HEAVEN NET

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[charity]

The Holy Ghost veiw and importance from a females veiw!

And where by Ladies, seen as we are made for the Man and thus we should become one with a man

If a man seems continuous, saying he has the gift of the Holy Ghost. But is /cannot exhibit absence in body present spirit, and walks after the flesh, he cannot please God.

Then Paul has said there is no such custom that the church shall holds

1Cr 11:9 Neither was the man created for the woman; but the woman for the man.
1Cr 11:10 For this cause ought the woman to have power on [her] head because of the angels.

1Cr 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of
God.

Gal 5:17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

Yet if he to have ears then dwell to see if he may be saved, knowing that darkness shall not be comfortable in light, he shall not want to dwell for long with you.

A lady must consider riding in the enemies chariot within judgment days

Pro 11:22 [As] a jewel of gold in a swine's snout, [so is] a fair woman which is without discretion.

Rom 8:8 So then they that are in the flesh cannot please God.
Rom 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Knowing also the first form of Adultery was the Satan taking the Daughters of men recorded in Enoch

In this way without understanding the courts would call the Man the Adultery that receives back his given position that had been taken from him by a so called brother, perverted justise?

God bless the daughters of Zion in the power of the Holy Ghost, God has not joined us with darkness.

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Wallow oh great mighty men of Babylon

The Lord shall bring you down

He who dose not dedicate his house to the lord

Stands to lose all he owns in judgment days

Mat 24:29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

Isa 13:10 For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.
Isa 13:11 And I will punish the world for [their] evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
Isa 13:12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
Isa 13:13 Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.

Isa 13:15 Every one that is found shall be thrust through; and every one that is +joined [unto them] shall fall by the sword.

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