This article is about the Christian view of the Holy Spirit.

F or the Holy spirit in other r eligions, see Holy Spirit.

"Holy Ghost" redirects here. For other uses, see Holy Ghost (disambiguation) .

The Holy Spirit as a do ve in the "Heavenly

Trinity" joined to the "Earthly Trinity"
through the Incarnation of the Son, by
Murillo, c. 1677. [1]

For the majority of Christian denominations, the Holy Spirit or Holy Ghost is the third person
(hypostasis) of the Trinity: the Triune God manifested as Father, Son, and Holy Spirit; each person
itself being God.[2][3][4]

Some Christian theologians identify the Holy Spirit with the Ruach Hakodesh (Holy Breath) in Jewish
scripture, and with many similar names including: the Ruach Elohim (Spirit of God), Ruach YHWH
(Spirit of Yahweh), Ruach Hakmah (Spirit of Wisdom);[5][6] In the New Testament it is identied,
among others, with the Spirit of Christ, the Spirit of Truth, the Paraclete and the Holy Spirit.[7][8][9]

The New Testament details a close relationship between the Holy Spirit and Jesus during his
earthly life and ministry.[10] The Gospels of Matthew and Luke and the Nicene Creed state that
Jesus was "conceived by the Holy Spirit, born of the Virgin Mary".[11] The Holy Spirit descended on
Jesus like a dove during his baptism, and in his Farewell Discourse after the Last Supper Jesus
promised to send the Holy Spirit to his disciples after his departure.[12][13]

The theology of the Holy Spirit is called pneumatology. The Holy Spirit is referred to as "the Lord, the
Giver of Life" in the Nicene Creed, which summarises several key beliefs held by many Christian
denominations. The participation of the Holy Spirit in the tripartite nature of conversion is apparent
in Jesus' nal post-Resurrection instruction to his disciples at the end of the Gospel of Matthew
(28:19): "make disciples of all the nations, baptizing them into the name of the Father and of the
Son and of the Holy Spirit," and "For where two or three are gathered together in my name, there am
I in the midst of them."[14] Since the rst century, Christians have also called upon God with the
trinitarian formula "Father, Son and Holy Spirit" in prayer, absolution and benediction.[15][16]

Etymology and usage

The Koine Greek word pnema (, pneuma) is found around 385 times in the New Testament,
with some scholars differing by three to nine occurrences.[17] Pneuma appears 105 times in the four
canonical gospels, 69 times in the Acts of the Apostles, 161 times in the Pauline epistles, and 50
times elsewhere.[17] These usages vary: in 133 cases, it refers to "spirit" in a general sense and in
153 cases to "spiritual". Around 93 times, the reference to the Holy Spirit,[17] sometimes under the
name pneuma and sometimes explicitly as the pnema t Hagion ( ). (In a few
cases it is also simply used generically to mean wind or life.[17]) It was generally translated into the
Vulgate as Spiritus and Spiritus Sanctus.

The English terms "Holy Ghost" and "Holy Spirit" are complete synonyms: one derives from the Old
English gast and the other from the Latin loanword spiritus. Like pneuma, they both refer to the
breath, to its animating power, and to the soul. The Old English term is shared by all other Germanic
languages (compare, e.g., the German Geist) and is older, but the King James Bible used both
interchangeably, and 20th-century translations of the Bible overwhelmingly prefer "Holy Spirit",
probably because the general English term "ghost" has increasingly come to refer only to the spirit
of a dead person.[18][19][20]

Names

Jewish Scriptures - Old Testament

Source:[5]

( Ruah qadesow) - Holy Spirit (Is 63,10)[21]

( Ruah qadsea) - Holy Spirit (Ps 51,11)[21]

( Ruah Elohim) - Spirit of God (Gen 1,2)[22]

( Nismat Ruah hayyim) - The Breath of the Spirit of Life (Gen 7, 22)[23]

( Ruah YHWH) - Spirit of YHWH (Is 11-2)[24]



( Ruach hakmah ubinah) - Spirit of Wisdom (Is 11-2)

( Ruah esah ugeburah) - Spirit of Counsel and Might (Is 11-2)

( Ruah daat weyirat YHWH) - Spirit of Understanding and Fear of YHWH (Is
11-2)

Stoic Philosophy

In his Introduction to the 1964 book Meditations, the Anglican priest Maxwell Staniforth discussed
the profound impact of Stoicism on Christianity. In particular:

Another Stoic concept which offered inspir ation to the Church was that of
'divine Spirit'. Cleanthes , wishing to give more explicit meaning to Zeno's
'creative re', had been the rst to hit upon the term pneuma, or 'spirit', to
describe it. Lik e re, this intell igent 'spirit' was imagined as a tenuous
substance akin to a current of air or breath, but essentially possessing the
quality of warmth; it was immanent in the universe as God, and in man as
the soul and life-giving principle. Clearly it is not a long step from this to the
'Holy Spirit' of Christian theology , the 'Lord and Giver of life', visibly
manifested as tongues of re at Pentecost and ever since associated in the
Christian as in the Stoic mind with the ideas of vital re and benecient
warmth. [25]

New Testament
(Pneumatos Hagiou) - Holy Spirit (Mt 1, 18)[26]

(Pneumati Theou) - Spirit of God (Mt 12,28) [27]

(O Paracletos) - The Intercesor (Jn 16,7)[28]

(Pneuma tis Haletheias) - Spirit of Truth (Jn 16, 13)[29]

(Pneuma Christou) - Spirit of Christ (1 Pt, 11)[30]

Depending on context:

(Pneuma) - Spirit (Jn 3,8)[31]

(Pneumatos) - Spirit (Jn 3,8)

Biblical portrayal

The term Holy Spirit appears at least 90 times in the New Testament.[7] The sacredness of the Holy
Spirit is afrmed in all three Synoptic Gospels (Matthew 12:3032, Mark 3:2830 and Luke 12:8
10) which proclaim that blasphemy against the Holy Spirit is the unforgivable sin.[32] The
participation of the Holy Spirit in the tripartite nature of conversion is apparent in Jesus' nal post-
Resurrection instruction to his disciples at the end of the Gospel of Matthew (28:19):[33] "Go ye
therefore, and make disciples of all the nations, baptizing them into the name of the Father and of
the Son and of the Holy Spirit".[14]

Old Testament

What the Hebrew Bible calls "Spirit of God" and "Spirit of Elohim" is called in the Talmud and
Midrash "Holy Spirit" (ruac ha-kodesh). Although the expression "Holy Spirit" occurs in Ps. 51:11
and in Isa. 63:1011, it had not yet acquired quite the same meaning which was attached to it in
rabbinical literature: in the latter it is equivalent to the expression "Spirit of the Lord". In Gen.1:2
God's spirit hovered over the form of lifeless matter, thereby making the Creation possible.[34]
Although the ruach ha-kodesh may be named instead of God, it was conceived of as being
something distinct; and, like everything earthly that comes from heaven, the ruach ha-kodesh is
composed of light and re.[34] The most characteristic sign of the presence of the ruach ha-kodesh
is the gift of prophecy. The use of the word "ruach" (Hebrew: "breath," or "wind") in the phrase ruach
ha-kodesh seems to suggest that Judaic authorities believed the Holy Spirit was a kind of
communication medium like the wind. The spirit talks sometimes with a masculine and sometimes
with a feminine voice; the word ruac is both masculine and feminine.[34]

Synoptic Gospels

 The Holy Spirit as a do ve in the
Annunciation, by Philippe de
Champaigne, 1644

The Holy Spirit does not simply appear for the rst time at Pentecost after the resurrection of Jesus,
but is present in the Gospel of Luke (in 12) prior to the birth of Jesus.[7] In Luke 1:15, John the
Baptist was said to be "lled with the Holy Spirit" prior to birth, and the Holy Spirit came upon the
Virgin Mary in Luke 1:35.[7] In Luke 3:16 John the Baptist stated that Jesus baptized not with water
but with the Holy Spirit; and the Holy Spirit descended on Jesus during his baptism in the Jordan
River.[7] In Luke 11:13 Jesus provided assurances that God the Father would "give the Holy Spirit to
those who ask him".[7]

Mark 13:11 specically refers to the power of the Holy Spirit to act and speak through the disciples
of Jesus in time of need: "be not anxious beforehand what ye shall speak: but whatsoever shall be
given you in that hour, that speak ye; for it is not ye that speak, but the Holy Spirit." Matthew 10:20
refers to the same act of speaking through the disciples, but uses the term "Spirit of your Father".[35]

The sacredness of the Holy Spirit is afrmed in all three Synoptic Gospels (Matthew 12:3032, Mark
3:2830 and Luke 12:810) which proclaim that blasphemy against the Holy Spirit is the
unforgivable sin.[32]

Johannine literature
Main article: Holy Spirit in Johannine liter ature

Three separate terms, namely Holy Spirit, Spirit of Truth and Paraclete are used in the Johannine
writings.[9] The "Spirit of Truth" in used in John 14:17, 15:26 and 16:13.[7] The First Epistle of John
then contrasts this with the "spirit of error" in 1 John 4:6.[7] 1 John 4:16 provides the separation
between spirits "that confesseth that Jesus Christ is come in the esh is of God" and those who in
error refuse itan indication of their being evil spirits.[36]

In John 14:26 Jesus states: "But the Comforter, [even] the Holy Spirit, whom the Father will send in
my name, he shall teach you all things". The identity of the "Comforter" has been the subject of
debate among theologians, who have proposed multiple theories on the matter.[37]

Pauline Epistles
Main article: Holy Spirit in the P auline epistles


Stained glass
representation of the Holy
Spirit as a dove, c. 1660.

The Holy Spirit plays a key role in the Pauline epistles; and the Apostle Paul's pneumatology is
closely connected to his theology and Christology, to the point of being almost inseparable from
them.[8]

The First Epistle to the Thessalonians, which was likely the rst of Paul's letters, introduces a
characterization of the Holy Spirit in 1:6 and 4:8 which is found throughout his epistles.[38] In 1
Thessalonians 1:6 Paul refers to the imitation of Christ (and himself) and states: "And ye became
imitators of us, and of the Lord, having received the word in much afiction, with joy of the Holy
Spirit", whose source is identied in 1 Thessalonians 4:8 as "God, who giveth his Holy Spirit unto
you".[38][39][40]

These two themes of receiving the Spirit "like Christ" and God being the source of the Spirit persist
in Pauline letters as the characterization of the relationship of Christians with God.[38] For Paul the
imitation of Christ involves readiness to be shaped by the Holy Spirit, as in Romans 8:4 and 8:11:
"But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ
Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in
you."[39]

The First Epistle to the Thessalonians also refers to the power of the Holy Spirit in 1:5, a theme also
found in other Pauline letters.[41]

Acts of the Apostles

Main article: Holy Spirit in the Acts of the Apostles

The Acts of the Apostles has sometimes been called the "Book of the Holy Spirit" or the "Acts of the
Holy Spirit".[42][43] Of the seventy or so occurrences of the word Pneuma in Acts, fty-ve refer to the
Holy Spirit.[43]

From the start, in Acts 1:2, the reader is reminded that the ministry of Jesus, while he was on earth,
was carried out through the power of the Holy Spirit and that the "acts of the apostles" continue the
acts of Jesus and are also facilitated by the Holy Spirit.[43] Acts presents the Holy Spirit as the "life
principle" of the early Church and provides ve separate and dramatic instances of its outpouring on
believers in 2:14, 4:2831, 8:1517, 10:44 and 19:6.[42]

References to the Holy Spirit appear throughout Acts, for example Acts 1:5 and 8 stating towards
the beginning: "For John indeed baptized with water; but ye shall be baptized in the Holy Spirit... ye
shall receive power, when the Holy Spirit is come upon you" referring to the fulllment of the
prophecy of John the Baptist in Luke 3:16: "he shall baptize you in the Holy Spirit".[44]

Jesus and the Holy Spirit

In the Farewell Discourse Jesus

promised to send the Holy Spirit t o
his disciples after his depar ture,[13]
depiction from the Maesta by
Duccio, 13081311.

The New Testament details a close relationship between the Holy Spirit and Jesus during his
earthly life and ministry.[10] The Apostles' Creed echoes the statements in the Gospels of Luke and
Matthew, stating that Jesus was conceived by the Holy Spirit and born of Mary.[11]

Specic New Testament references to the interaction of Jesus and the Holy Spirit during his earthly
life, and the enabling power of the Holy Spirit during his ministry include:[10][11][45]

"Spirit without measure" having been given to Jesus in John 3:34, referring to the word
spoken by Jesus (Rhema) being the words of God.[46]
Baptism of Jesus, with the Holy Spirit descending on him as a dove in Matthew 3:1317,
Mark 1:911 and Luke 3:2123

Temptation of Jesus, in Matthew 4:1 the Holy Spirit led Jesus to the desert to be tempted

The Spirit casting out demons (Matthew 12:28), in Exorcising the blind and mute man miracle

Rejoice the Spirit in Luke 10:21 where seventy disciples are sent out by Jesus
 In Matthew 26:41 during the Agony in the Garden before his crucixion, Jesus tells his
disciples to watch and pray, in order not to fall into temptation for "the Spirit indeed is willing, but
the esh is weak"

Acts 1:2 states that until his death and resurrection, Jesus "had given commandment
through the Holy Spirit unto the apostles"

Referring to the sacrice of Jesus to be crucied out of obedience to the father, the Epistle of
Paul to the Hebrews 9:14 states that Jesus "through the eternal Spirit offered himself without
blemish unto God"

In his Farewell Discourse to his disciples, Jesus promised that he would "send the Holy Spirit" to
them after his departure, in John 15:26 stating: "whom I will send unto you from the Father, [even]
the Spirit of truth... shall bear witness of me".[12][13]

Mainstream doctrines
See also: Pneumatology (Christianity)

The theology of spirits is called pneumatology. The Holy Spirit is referred to as the Lord and Giver of
Life in the Nicene creed.[47] He is The Creator Spirit, present before the creation of the universe and
through his power everything was made in Jesus Christ, by God the Father.[47] Christian hymns such
as Veni Creator Spiritus reects this belief.[47]

In early Christianity, the concept of salvation was closely related to the invocation of the "Father,
Son and Holy Spirit".[15][16] and since the rst century, Christians have called upon God with the
name "Father, Son and Holy Spirit" in prayer, baptism, communion, exorcism, hymn-singing,
preaching, confession, absolution and benediction.[15][16] This is reected in the saying: "Before
there was a 'doctrine' of the Trinity, Christian prayer invoked the Holy Trinity".[15]

For the majority of Christian denominations, the Holy Spirit is the third Person of the Holy Trinity
Father, Son, and Holy Spirit, and is Almighty God.[2][3][48] The Holy Spirit is understood to be one of
the three persons of the Trinity. As such he is personal and also fully God, co-equal and co-eternal
with God the Father and Son of God.[2][3][48] He is different from the Father and the Son in that he
proceeds from the Father (and, according to Roman Catholics, Old Catholics, Anglicans, and
Protestants, from the Father and the Son) as described in the Nicene Creed.[3][49] The Triune God is
thus manifested as three Persons (Greek hypostases),[50] in One Divine Being (Greek: Ousia),[4]
called the Godhead (from Old English: Godhood), the Divine Essence of God.[51]

In the New Testament, by the power of the Holy Spirit Jesus was conceived in the womb of the
Virgin Mary, while maintaining her virginity.[52] The Holy Spirit descended over Jesus in a corporeal
way, as a dove, at the time of his baptism, and a voice from Heaven was heard: "This is my beloved
Son with whom I am well pleased."[53][53][54] He is the Sanctier of souls, the Helper,[55] Comforter,[56]
the Giver of graces, he who leads souls to the Father and the Son.[47]

The Holy Spirit is credited inspiring believers and allowing for them to interpret all the sacred
scripture and leads prophets, both in Old Testament and New Testament.[57] Christians receive the
Fruits of the Holy Spirit by means of his mercy and grace.[58]

God the Holy Spirit

Main article: God in Christianity

A depiction of the Trinity consisting of

God the Holy Spirit along with God the
Father and God the Son (Jesus)

Veni Creator Spiritus

Problems playing this le? See media help.

The belief in the Holy Trinity among many Christians includes the concept of God the Holy Spirit,
along with God the Son and God the Father.[59][60] Theologian Vladimir Lossky has argued that while
in the act of the Incarnation, God the Son became manifest as the Son of God, the same did not take
place for God the Holy Spirit which remained unrevealed.[61] Yet, as in 1 Corinthians 6:19 God the
Spirit continues to dwell in bodies of the faithful.[60]

In Christian theology the Holy Spirit is believed to perform specic divine functions in the life of the
Christian or the church. The action of the Holy Spirit is seen as an essential part of the bringing of
the person to the Christian faith.[62] The new believer is "born again of the Spirit".[63] The Holy Spirit
enables Christian life by dwelling in the individual believers and enables them to live a righteous and
faithful life.[62] The Holy Spirit also acts as comforter or Paraclete, one who intercedes, or supports
or acts as an advocate, particularly in times of trial. And he acts to convince the unredeemed
person both of the sinfulness of their actions, and of their moral standing as sinners before God.[64]
Another faculty of the Holy Spirit is the inspiration and interpretation of scripture. The Holy Spirit
both inspires the writing of the scriptures and interprets them to the Christian and/or church.[65] The
Holy Spirit also empowers the believers to act on Jesus behalf today here on earth operating in
signs, wonders, and miracles like Jesus did and released his disciples to do in the Gospels; Luke 10,
Matthew 10, and Mark 6. John 14:12 are the words of Jesus encouraging his disciples that they can
do as he did. John 1417 you can read the words Jesus spoke regarding sending his Spirit the Holy
Spirit to live in those who believe in him empowering us to carry forth his commission given in
Matthew 28:1820.

Fruit and Gifts of the Spirit

Main articles: Fruit of the Holy Spirit , Gifts of the Holy Spirit , and Seven gifts of the Holy Spirit

St. Josaphat Cathedr al in Edmonton,

Alberta, Canada is shaped as a cr oss
with seven copper domes
representing the Seven Gifts of the
Holy Spirit.

The "fruit of the Holy Spirit"[66] consists of "permanent dispositions"[66] (in this similar to the
permanent character of the sacraments), virtuous characteristics engendered in the Christian by the
action of the Holy Spirit.[67] Galatians 5:2223 names 9 aspects and states:[67]

But the fruit of the Spirit is love, jo y, peace, longsuffering, kindness,

goodness, faithfulness, meekness, self-control; against such there is no law .

In the Epistle to the Galatians these nine characteristics are in contrast to the "works of the esh"
and highlight the positive manifestations of the work of the Holy Spirit in believers.[67]
The "gifts of the Holy Spirit"[66] are distinct from the Fruit of the Spirit, and consist of specic
abilities granted to the individual Christian.[62] They are frequently known by the Greek word for gift,
charisma, in English charism, from which the term charismatic derives. There is no generally agreed
upon exhaustive list of the gifts, and various Christian denominations use different lists, often
drawing upon 1 Corinthians 12, Romans 12 and Ephesians 4.[68] Pentecostal denominations and the
charismatic movement teach that the absence of the supernatural gifts was due to the neglect of
the Holy Spirit and his work by the major denominations.[68] Believers in the relevance of the
supernatural gifts sometimes speak of a Baptism with the Holy Spirit or Filling with the Holy Spirit
which the Christian needs to experience in order to receive those gifts. However, many Christian
denominations hold that the Baptism with the Holy Spirit is identical with conversion, and that all
Christians are by denition baptized in the Holy Spirit.[68]

The "seven gifts of the Holy Spirit"[66] pour out on a believer at baptism, and are traditionally derived
from Isaiah 11:12, although the New Testament does not refer to Isaiah 11:12 regarding these
gifts.[68][69] These 7 gifts are: wisdom, understanding, counsel, fortitude (strength), knowledge, piety
and fear of the Lord.[68][69] This is the view of the Catholic Church[66][69] and many other mainstream
Christian groups.[68]

Denominational variations
Main article: Holy Spirit (Christian denominational v ariations)

Icon of the Fathers of

the Council holding the
Nicene Creed

Christian denominations have doctrinal variations in their beliefs regarding the Holy Spirit. A well-
known example is the Filioque controversy regarding the Holy Spirit one of the key differences
between the teachings of the Western Church and Eastern Orthodox beliefs, ranking at the level of
the disagreement about the papal primacy.[70][71]
The Filioque debate centers around whether the Nicene Creed should state that the Spirit "proceeds
from the Father" and then have a stop, as the creed was initially adopted in Greek (and followed
thereafter by the Eastern Church), or should say "from the Father and the Son" as was later adopted
in Latin and followed by the Western Church, lioque being "and the Son" in Latin.[72]

Towards the end of the 20th century, discussions took place about the removal of Filioque in the
Nicene Creed from Anglican prayer books along the lines of the Eastern Orthodox approach, but
these still have not reached a state of nal implementation.[73]

The majority of mainstream Protestantism hold similar views on the theology of the Holy Spirit as
the Roman Catholic Church, but there are signicant differences in belief between Pentecostalism
and the rest of Protestantism.[2][74] Pentecostalism has a focus on "Baptism with the Spirit", relying
on Acts 1:5 which refers to "now you will baptize with the Holy Spirit".[75] The more recent
Charismatic movements have a focus on the "gifts of the Spirit" (such as healing, prophecy, etc.)
and rely on 1 Corinthians 12 as a scriptural basis, but often differ from Pentecostal movements.[76]

Non-trinitarian views about the Holy Spirit differ signicantly from mainstream Christian doctrine.

Jehovah's Witnesses

Jehovah's Witnesses view the Holy Spirit, not as an actual person separate from God the Father, but
as God's eternal "energy" or "active force", that he uses to accomplish his will in creation and
redemption.[77]

The Church of Jesus Christ of Latter-Day Saints

Mormons believe that the Holy Ghost is the third member of the Godhead. He is a personage of
spirit, without a body of esh and bones.[78] He is often referred to as the Spirit, the Holy Spirit, the
Spirit of God, the Spirit of the Lord, or the Comforter.[79] Mormons believe in a Social Trinity and
subordinationism, meaning that the Father, the Son, and the Holy Ghost are understood as being
unied in will and purpose, but not in substance. The Holy Ghost is believed to be subordinate to the
Father and the Son and operates under their direction. The Holy Ghost, like all intelligent beings, is
believed to be fundamentally eternal, uncreated, and self-existent.[80] Mormonism teaches that the
inuence of the Holy Ghost can be received before baptism, but the gift, or constant
companionship, of the Holy Ghost, which comes by the laying-on of hands by a properly ordained
Priesthood Holder with a line of authority traced back to Christ through Peter, is obtained only after
baptism.[81] Joseph Smith, the founding prophet of Mormonism, taught "You might as well baptize a
bag of sand as a man," he said, "if not done in view of the remission of sins and getting of the Holy
Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half-that is,
the baptism of the Holy Ghost".[82]

Symbolism and art

Symbolism

The Holy Spirit as a

dove on a stamp from
Faroe Islands.

The Holy Spirit is frequently referred to by metaphor and symbol, both doctrinally and biblically.
Theologically speaking these symbols are a key to understanding of the Holy Spirit and his actions,
and are not mere artistic representations.[48][83]

Water signies the Holy Spirit's action in Baptism, such that in the manner that "by one Spirit
[believers] were all baptized", so they are "made to drink of one Spirit".[1Cor 12:13] Thus the Spirit is
also personally the living water welling up from Christ crucied[Jn 19:34] [1 Jn 5:8] as its source and
welling up in Christians to eternal life.[83][84] The Catechism of the Catholic Church, item 1137,
considers the Water of Life reference in the Book of Revelation (21:6 and 22:1) "one of most
beautiful symbols of the Holy Spirit".[85]

Anointing The symbolism of bless with oil also signies the Holy Spirit, to the point of
becoming a synonym for the Holy Spirit. The coming of the Spirit is referred to as his
"anointing".[2Cor 1:21] In some denominations anointing is practiced in Conrmation; ("chrismation"
in the Eastern Churches). Its full force can be grasped only in relation to the primary anointing
accomplished by the Holy Spirit, that of Jesus. The title "Christ" (in Hebrew, messiah) means the one
"anointed" by God's Spirit.[83][84]

Fire symbolizes the transforming energy of the Holy Spirit's actions. In the form of tongues
"as of re", the Holy Spirit rested on the disciples on the morning of Pentecost.[83][84]
 Cloud and light The Spirit comes upon the Virgin Mary and "overshadows" her, so that she
might conceive and give birth to Jesus. On the mountain of transguration, the Spirit in the "cloud
came and overshadowed" Jesus, Moses and Elijah, Peter, James and John, and "a voice came out
of the cloud, saying, 'This is my Son, my Chosen; listen to him!'"[84][Lk 9:3435]

The dove When Christ comes up from the water of his baptism, the Holy Spirit, in the form of
a dove, comes down upon him and remains with him.[83][84][Mt 3:16]

Wind The Spirit is likened to the "wind that blows where it will,"[Jn 3:8] and described as "a
sound from heaven like the rush of a mighty wind."[Acts 2:24] [83]

Art and architecture

Main article: Holy Spirit in Christian ar t

Stained Glass in the Chur ch

of the Ascension (Johnst own,
Ohio) showing r e, a symbol
of Holy Spirit

The Holy Spirit as a do ve in

the Annunciation by Rubens,
1628
The Holy Spirit has been represented in Christian art both in the Eastern and Western Churches
using a variety of depictions.[86][87][88] The depictions have ranged from nearly identical gures that
represent the three persons of the Holy Trinity to a dove to a ame.

The Holy Spirit is often depicted as a dove, based on the account of the Holy Spirit descending on
Jesus like a dove when he was baptized in the Jordan.[89] In many paintings of the Annunciation, the
Holy Spirit is shown in the form of a dove, coming down towards Mary on beams of light, as the
Archangel Gabriel announces Jesus Christ's coming to Mary. A dove may also be seen at the ear of
Saint Gregory the Greatas recorded by his secretary or other church father authors, dictating their
works to them. The dove also parallels the one that brought the olive branch to Noah after the
deluge, as a symbol of peace.[89]

The book of Acts describes the Holy Spirit descending on the apostles at Pentecost in the form of a
wind and tongues of re resting over the apostles' heads. Based on the imagery in that account, the
Holy Spirit is sometimes symbolized by a ame of re.[90]

Gallery

Visual arts

Dove representation in the Baptism of Christ by Pietro Perugino, circa 1498

Representation as both dove and ames, Ravensburg, Germany, 1867

Ray of light representation in Russian icon of the Pentecost, 15th century

Holy Spirit Cathedrals



Holy Spirit Cathedral (Minsk), Belarus

Guildford Cathedral, UK

Hradec Krlov, Czech Republic

See also

Cult of the Holy Spirit

Enlil

Holy Spirit

Holy Spirit (Islam)

Holy Spirit (Judaism)

Intercession of the Spirit

Miracle

Seven Spirits of God

Further reading

Charles Williams, The descent of the Dove: a short history of the Holy Spirit in the church (1950)
Faber, London

References

1. The Heavenly and Earthly Trinities on the site of the National Gallery in London.
2. Millard J. Erickson (1992). Introducing Christian Doctrine. Baker Book House. p.103.

3. T C Hammond, Revised and edited by David F Wright (1968). In Understanding be Men:A

Handbook of Christian Doctrine. (sixth ed.). Inter-Varsity Press. pp.5456 and 128131.

4. Grudem, Wayne A. 1994. Systematic Theology: An Introduction to Biblical Doctrine. Leicester,

England: Inter-Varsity Press; Grand Rapids, MI: Zondervan. page 226.

5. Catechism of the Catholic Church: Expectation of the Messiah and his Spirit (nos. 711712) .

6. Parsons, John. "Hebrew names for God" . The Holy Spirit as revealed in the Brit Chadashah

7. Acts and Pauline writings by Watson E. Mills, Richard F. Wilson 1997 ISBN 0-86554-512-X, pages
xlxlx

8. Grabe, Petrus J. The Power of God in Paul's Letters 2008 ISBN 978-3-16-149719-3, pp. 248249

9. Spirit of Truth: The origins of Johannine pneumatology by John Breck 1990 ISBN 0-88141-081-0,
pages 15

10. Jesus in Trinitarian Perspective: An Introductory Christology by Scott Horrell, Donald Fairbairn,
Garrett DeWeese and Bruce Ware (Oct 1, 2007) ISBN 0-8054-4422-X pages 208213

11. Millard J. Erickson (1992). Introducing Christian Doctrine. Baker Book House. pp.267268.

12. John by Andreas J. Kstenberger 2004 ISBN 0-8010-2644-X, page 442

13. The Gospel of John: Question by Question by Judith Schubert 2009 ISBN 0-8091-4549-9, pages
112127

14. Lord, giver of life by Jane Barter Moulaison 2006 ISBN 0-88920-501-9 page 5

15. Vickers, Jason E. Invocation and Assent: The Making and the Remaking of Trinitarian Theology.
Wm. B. Eerdmans Publishing, 2008. ISBN 0-8028-6269-1, pages 25

16. The Cambridge Companion to the Trinity by Peter C. Phan 2011 ISBN 0-521-70113-9, pages 34

17. Companion BibleKJVLarge Print by E. W. Bullinger, Kregel Publications, 1999. ISBN 0-8254-
2099-7. Page 146.

18. Robin W. Lovin, Foreword to the English translation of Karl Barth's The Holy Spirit and the
Christian Life (1993 ISBN 0-664-25325-3), page xvii

19. Millard J. Erickson, L. Arnold Hustad, Introducing Christian Doctrine (Baker Academic 2001
ISBN 978-0-8010-2250-0), p. 271

20. "Norfolk schools told Holy Ghost 'too spooky' " . The Guardian. London. 2005-04-11. Retrieved
2010-05-04.
21. [1]

22. [2]

23. [3]

24. [4]

25. Marcus Aurelius (1964). Meditations . London: Penguin Books. p.25. ISBN0-14044140-9. ISBN
978-0-140-44140-6.

26. [5]

27. [6]

28. [7]

29. [8]

30. [9]

31. [10]

32. Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-
4482-3, page 280

33. Matthew 28:19

34. "Holy Spirit", Jewish Encyclopedia

35. The Gospel of Luke by Luke Timothy Johnson, Daniel J. Harrington 1992 ISBN 0-8146-5805-9,
page 195

36. 1, 2, and 3 John by John Painter, Daniel J. Harrington 2002 ISBN 0-8146-5812-1, page 324

37. The anointed community: the Holy Spirit in the Johannine tradition by Gary M. Burge 1987 ISBN 0-
8028-0193-5, pages 1421

38. Theology of Paul the Apostle by James D. G. Dunn 2003 ISBN 0-567-08958-4, pages 418420

39. A Concise Dictionary of Theology by Gerald O'Collins, Edward G. Farrugia 2004 ISBN 0-567-
08354-3 page 115

40. Holy People of the World: A Cross-Cultural Encyclopedia, Volume 3 by Phyllis G. Jestice 2004
ISBN 1-57607-355-6, pages 393394

41. 1 & 2 Thessalonians by Jon A. Weatherly 1996 ISBN 0-89900-636-1, pages 4243

42. The Acts of the Apostles by Luke Timothy Johnson, Daniel J. Harrington 1992 ISBN 0-8146-
5807-5, pages 1418
43. A Bible Handbook to the Acts of the Apostles by Mal Couch 2004 ISBN 0-8254-2391-0, pages
120129

44. Reading Acts: A Literary and Theological Commentary on the Acts of the Apostles by Charles H.
Talbert 2005 ISBN 1-57312-277-7, pages 2425

45. Karl Barth (1949). Dogmatics in Outline. New York Philosophical Library. p.95.

46. The Gospel According to John: An Introduction and Commentary by Colin G. Kruse (Jun 2004)
ISBN 0-8028-2771-3, page 123

47. The Cambridge Companion to Christian Doctrine by Colin E. Gunton (Jun 28, 1997) ISBN 0-521-
47695-X, pages 280285

48. "Catholic Encyclopedia:Holy Spirit" .

49. Pope Pius XII (1943). Mystici Corporis Christi .

50. See discussion in Herbermann, Charles, ed. (1913). "Person". Catholic Encyclopedia. New York:
Robert Appleton Company.

51. CCC: The Dogma of the Holy trinity .

52. Luke 1:35

53. Harrington, Daniel J., SJ. "Jesus Goes Public." America, Jan. 714, 2008, p. 38
[Mt 3:17] [Mk 1:11] [Lk 3:2122]
54.

55. John 15:26

56. John 14:16

57. Theology for the Community of God by Stanley J. Grenz (Jan 31, 2000) ISBN 0-8028-4755-2 page
380

58. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries by Everett
Ferguson (Mar 29, 2009) ISBN 0-8028-2748-9, page 776

59. Systematic Theology by Lewis Sperry Chafer 1993 ISBN 0-8254-2340-6, page 25

60. The Wiersbe Bible Commentary: The Complete New Testament by Warren W. Wiersbe 2007 ISBN
978-0-7814-4539-9, page 471

61. The mystery of the Triune God by John Joseph O'Donnell 1988 ISBN 0-7220-5760-1 page 75

62. Millard J. Erickson (1992). Introducing Christian Doctrine. Baker Book House. pp.265270.
63. Though the term "born again" is most frequently used by evangelical Christians, most
denominations do consider that the new Christian is a "new creation" and "born again". See for
example the Catholic Encyclopedia [11]

64. The Holy Spirit and His Gifts. J. Oswald Sanders. Inter-Varsity Press. chapter 5.

65. T C Hammond, Revised and edited by David F Wright (1968). In Understanding be Men:A
Handbook of Christian Doctrine. (sixth ed.). Inter-Varsity Press. p.134.

66. CCC nos. 183032 .

67. The Epistle to the Galatians (The New International Commentary on the New Testament) by
Ronald Y. K. Fung (Jul 22, 1988) Wm. B. Eerdmans Publishing ISBN 0-8028-2509-5, pages 262263

68. Erickson, Millard J. (1992). Introducing Christian Doctrine . Grand Rapids, Michigan: Baker
Publishing Group. ISBN978-0-8010-3215-8. 2nd ed. 2001 . Chapter Thirty "The work of the Holy
Spirit" (pp. 275ff.) . ISBN 978-0-8010-2250-0.

69. Shaw, Russell; Stravinskas, Peter M. J. (1998). Our Sunday Visitor's Catholic Encyclopedia .
Huntington, Indiana: Our Sunday Visitor Publishing. p.457 . ISBN978-0-87973-669-9.

70. Kasper, Walter. The Petrine ministry. Catholics and Orthodox in Dialogue: Academic Symposium
Neld at the Pontical Council for Promoting Christian Unity. Paulist Press. p.188. ISBN978-0-8091-
4334-4.

71. Kinnamon, Michael; Cope, Brian E. (1997). The Ecumenical Movement: An Anthology of Key Texts
and Voices. Wm. B. Eerdmans Publishing. p.172. ISBN978-0-8028-4263-3.

72. The Holy Spirit: Classic and Contemporary Readings by Eugene F. Rogers Jr. (May 19, 2009)
Wiley ISBN 1-4051-3623-5, page 81

73. Introduction to Theology by Owen C. Thomas and Ellen K. Wondra (Jul 1, 2002) ISBN 0-8192-
1897-9, page 221

74. David Watson (1973). One in the Spirit. Hodder and Stoughton. pp.3964.

75. Encyclopedia of Protestantism by J. Gordon Melton 2008 ISBN 0-8160-7746-0, page 69

76. Encyclopedia of Protestantism by J. Gordon Melton 2008 ISBN 0-8160-7746-0, page 134

77. "Is the Holy Spirit a Person?" . Awake!: 1415. July 2006. In the Bible, God's Holy Spirit is
identied as God's power in action. Hence, an accurate translation of the Bible's Hebrew text refers
to God's spirit as "God's active force."

78. http://www.lds.org/scriptures/dc-testament/dc/130.22

79. "True to the Faith", p. 81.

80. https://www.lds.org/scriptures/dc-testament/dc/93.29?lang=eng

81. http://eom.byu.edu/index.php/Holy_Ghost

82. TPJS, p. 314.

83. David Watson (1973). One in the Spirit. Hodder and Stoughton. pp.2025.

84. CCC: Symbols of the Holy Spirit (nos. 694701) .

85. Vatican website: Catechism item 1137

86. Renaissance Art: A Topical Dictionary by Irene Earls 1987 ISBN 0-313-24658-0, page 70

87. Gardner's Art Through the Ages: The Western Perspective by Fred S. Kleiner ISBN 0-495-57355-8,
page 349

88. Vladimir Lossky, 1999 The Meaning of Icons ISBN 0-913836-99-0, page 17

89. We Believe in the Holy Spirit (Ancient Christian Doctrine, No. 4) by Joel C. Elowsky (Jul 13, 2009)
InterVarsity ISBN 0-8308-2534-7, page 14

90. The Holy Spirit: Classic and Contemporary Readings by Eugene F. Rogers Jr. (May 19, 2009)
Wiley ISBN 1-4051-3623-5, pages 121123

External links

Catechism of the Catholic Church: CHAPTER THREE. I BELIEVE IN THE HOLY SPIRIT (nos. 683
686) ; ARTICLE 8. "I BELIEVE IN THE HOLY SPIRIT" (nos. 687747)

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