The Holy Spirit

[Anthony G. Peggs]

i was wondering something.

i know as Orthodox Christians we Believe The Holy Spirit is God. i, of course, believe this as well.

well i was listening to Fr. Thomas Hopko last night on one of his podcasts, and he was talking about the Trinity and at one point (and i do not mean to misquote) he said something about The Holy Spirit not being called Theos during the time of (i think) when St. Basil wrote His treatsie on The Holy Spirit. He mentions that St. basil was careful not to use the title Theos.

now what i don't understand is why St. basil didn't use the title Theos? i read somewhere else where someone said although St. Basil never said "The Holy Spirit is God" He did definately mean it in His treatsie.

i was curious if anyone can explain this to me?

also, i was wondering why maybe in The creed when it speaks on The Holy Spirit it doesn't say True God of True God like it does about Christ?

i'm not doubting The Holy Spirit's divinity, i'm just curious on the aforementioned.

forgive me please if my questions are wrong or very ignorant, as i am very ignorant.

[Anna Stickles]

I just started reading a book about St Gregory the Theologian that covers some of the controversies during that time. It seems that there was actually a break between St Gregory and St Basil over the issue of the Holy Spirit, where St Gregory was defending a more substantial view of the Holy Spirit's divinity and St Basil something not as "hard line".


also, i was wondering why maybe in The creed when it speaks on The Holy Spirit it doesn't say True God of True God like it does about Christ?Here is a quote from the book I am reading,

"At the Emperor's initiative then the council attempted to broker a settlement of the catholic faith that would represent both the Trinitarians like Gregory and the Bishops of Melititus' synod of 379, as well as bishops who were uncomfortable with confessing the divinity of the Holy Spirit, possibly because it smacked of modalism. During the course of the deliberations, Gregory tried to persuade the bishops to accept the full doctrine of the Trinity, with the explicit declaration of the Spirit's divinity and consubstantiality with God the Father. Instead, they opposed his doctrine as an innovation, preferring a more moderate position, as Theodosius had urged, in hopes of appealing to a greater majority, which at this point probably still included the Pneumatomachians (spirit-fighters)... Gregory viewed this emerging policy of doctrinal moderation and fence sitting as nothing short of a politically motivated betrayal of the apostolic faith, as it had been coneived already at Nicea." Gregory of Nazianzus on the Trinity and the Knowledge of God
I guess this says something about how the Holy Spirit works things out over time. Even though we accept a Creed that contains language meant as a compromise, in the end St Gregory's view of the full divinity of the Spirit is the one which won out over time in the Church. It is interesting that although another council was never called to insert more specific language into the creed, we can see how the Trinitarian view was instead propulgated and made solid in Tradition through the Liturgical life. Of course during the Liturgy we confess the full Trinitarian doctrine.

I was surprised Mon. reading through the Matins service how many times it punches this theological point.

"O Holy Trinity, uncreated, unconfused, unity supreme in love, the Father, Son and Holy Spirit that is one with Them, do Thou always save from death those that worship Thee."

"I worship the Godhead that has no beginning, one in Nature but three in persons; I glorify Father Son and Holy Spirit, Unity in Trinity, undivded, one in throne." One at the end of each canticle.

I guess for me reflecting on this, it shows how the fullness of the Church is not to be found in the councils alone, but rather that we need to look at how God works things out in the Church at large over time.

[Rick H.]

I guess for me reflecting on this, it shows how the fullness of the Church is not to be found in the councils alone, but rather that we need to look at how God works things out in the Church at large over time.



This is extrememly thought provoking to me as it relates to this topic or any other topic, lest we bring into view and establish pillars of the OC in the form of Orthodox Solas, viz. Sola Consilium.

[Andreas Moran]

We have been living under a delusion about the Holy Spirit these last thirty years. I very recently had lunch with a dear friend who is a retired Royal Navy chaplain. About thirty years ago, he retold, his ship put in at a port in south-west India (where Christianity is widespread). He was invited to attend the Pentecost service at a local church. The priest explained a local tradition in which a boy climbs onto the roof of the church with a dove, and when the priest cries out, 'Come Holy Spirit', the boy lets in the dove through a little skylight window. On the occasion of my friend's visit, the point was reached when the priest cried out, 'Come Holy Spirit'. Nothing happened - no dove. 'Come Holy Spirit', cried the priest again, more loudly. No dove. 'COME HOLY SPIRIT' cried the priest as loudly as he could. Still no dove. Just then, the boy appeared and said to the priest, 'oh dear, I'm very very sorry, Father. Cat ate Holy Spirit'.

[Owen]

Tehee! That's what's likely to happen when we attempt to manufacture a miracle. Unfortunately, it won't happen often enough to unmask the scammers.

[Effie Ganatsios]

The Holy Spirit


The Holy Spirit is the third person of the Holy Trinity who proceeds from the Father. Like the Son, there was no time that the Holy Spirit did not exist. He was present at the creation of the world (Genesis 1:2). He was present, "in the form of a dove" at the baptism of Jesus; and, He is the person of the Trinity that Jesus promised He would send upon the Church as its Comforter and guide after His ascension (John 14 and John 15:26).

Jesus sent the Holy Spirit upon the Church (Acts 2:1-4; the Orthodox Church celebrates this great event on Pentecost); and the Church in turn bestows the Holy Spirit to each of its members through the sacrament of Chrismation. In fact, the Holy Spirit is present in all the sacraments of the Church.

Pentecost is the 12th of June 2011 (Sunday)
Aghios Pneumatos (the Holy Spirit) is the 13th of June 2011 (Monday)


http://www.ccel.org/ccel/schaff/npnf208.vii.html

St. Basil on the Holy Spirit

[The Spirit's] operations, what are they? For majesty ineffable, and for numbers innumerable. ... [The Spirit] existed; He pre-existed; He co-existed with the Father and the Son before the ages. ... Is it Christ's advent? The Spirit is forerunner. Is there the incarnate presence? The Spirit is inseparable. Working of miracles, and gifts of healing are through the Holy Spirit. Demons were driven out by the Spirit of God. The devil was brought to naught by the presence of the Spirit. Remission of sins was by the gift of the Spirit, for 'ye were washed, ye were sanctified ... in the name of the Lord Jesus Christ, and in the holy Spirit of our God.' There is close relationship with God through the Spirit, for 'God hath sent forth the Spirit of His Son into your hearts, crying Abba, Father.' The resurrection from the dead is effected by the operation of the Spirit, for 'Thou sendest forth thy spirit, they are created; and Thou renewest the face of the earth'.



Aghio Pneumatos = Holy Spirit

[Effie Ganatsios]

recall the marked change that came over the disciples after the
Lord Jesus rose from the dead, a change effected by the outpouring of
the Holy Spirit. In early accounts in the Gospels, the disciples appear
fallible, confused, and lacking in faith despite three years of close
instruction from Him. After Pentecost, the ineptitude appears largely
to fall away. As Apostles, the same men became assertive, transformed
into victorious advocates of the Faith, having no need to ask the Master
many questions. Why this change? Doubtless, the illumination of the
Apostles by the Holy Spirit radically renewed them, heart and soul (Acts
2:33; 4:8; 5:32, et seq.).

Of course, Christians in every age need strength, grace and illumination
from God, as the Lord Jesus Himself suggests: "...Ask, and you will
receive..." (Jn. 16:24). However, as the faithful mature spiritually,
the need to ask the Lord simple, basic, introductory questions
diminishes. Beloved, we are disciples. Our primary need is to "...take
light from the Light that is never overtaken by night," light that the
Holy Spirit longs to give, in greater and greater measure.

Our need for illumination by the Holy Spirit lies behind Saint Paul's
advice to exercise our hearts and minds "...to discern both good and
evil ... leaving the discussion of the elementary principles of Christ
... [to] go on to perfection, not laying again the foundation of
repentance from dead works and of faith toward God..." (Heb. 5:14-6:1).

If we are not living victoriously, the problem is caused, as Saint
Seraphim of Sarov says, because "we have become so inattentive to the
work of our salvation that...we do not seek the grace of God, and, in
the pride of our minds, do not allow it to dwell in our souls. That is
why we are without true enlightenment from the Lord, which He sends into
the hearts of men who hunger and thirst wholeheartedly for God's
righteousness."

The above is from the Dynamis site for June 9th. I receive an e-mail every day with the gospel reading and a commentary on it. orthodoxdynamis-subscribe@yahoogroups.com

or

http://www.dynamispublications.org/

Effie