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{{stub}}=="Holy Spirit" or "Holy Ghost"=='''Holy Ghost''' was the common name for the Holy Spirit in English prior to the 20th century. It is the name used in the King James Version of the Bible, and is still used by those who prefer more traditional language. The word ''ghost'' has lost its old meaning of the spirit or [[soul]] that is inside man and come to be identified almost exclusively with the concept of disembodied spirits, usually of the dead, which may "haunt" the living, an idea far from that intended by the King James translators. ==Common Misconceptions in the West of The Holy Spirit <ref>Clark Carlton, The Truth (Salisbury, MA: Regina Orthodox Press, 1999), pp. 58-61.</ref>==In common Western Christianity (i.e. Roman Catholicism and subsequent Protestant beliefs) the power of God is considered created, and grace is considered something intrinsic to man. Orthodoxy considers the Holy Spirit to be the Power of God (i.e. His Grace). The Orthodox, however, point out that anything that existing ''before'' creation ''is'' God; and (as there is never a time God existed without His Power) God's Power is also God and, in fact, is the Holy Spirit. This has important theological implications because in common Western Christianity, when God's grace comes to a person, it is God's favor, not God's Spirit by which we are saved. In fact, according to St. Seraphim of Sarov, the purpose of one's life is to acquire the Holy Spirit, for this is how believers participate in the life of God--through the indwelling of His Spirit--to become gods (John 10:34). (''see'' [[theosis]])
=="Holy Spirit" or "Holy Ghost"==The common Western perception is that God cannot unite Himself to a person because such would cause the person to become God. St. Gregory of Palamas's astute insight pointed out that such reasoning conflates ''who God is'' (God's nature/essence/substance) with ''what God does'' (God's attributes). Those Western Christians who conflate these point to St. Augustine's writings for support. (It may be the interpretation of Augustine's teachings, rather than the teachings themselves, that forms the basis of the conflation.<ref>Clark Carlton, The Truth (Salisbury, MA: Regina Orthodox Press, 1999), p.46.</ref>) Regardless, the conflation accords with neither Orthodox experience (of Orthodox saints such as Sts. Gregory Palamas and Seraphim of Sarov), nor Orthodox understanding of Scripture.
added parenthesis to clarify the point
[[Image:Pentecost.jpg|right|frame|[[Pentecost icon]] - Descent of the Holy Spirit onto the Church. ]]
The '''Holy Spirit''', or '''Holy Ghost''' is [[God]], the third Person of the [[Holy Trinity]], who, from eternity, "proceeds" from the Father (John 15:26). The Holy Spirit is co-equal with the Father and the [[Jesus Christ|Son]]. The word "Spirit" commonly translates the Greek New Testament word pneuma.
==The Holy Spirit's Attributes (i.e. What He does)==
The Spirit dwells inside every true Christian, each one's body being his temple (First Epistle to the Corinthians 3:16). He is depicted as a 'Counsellor' or 'Helper' (''paraclete'' in Greek, guiding them in the way of the truth. The 'Fruit of the Spirit' (i.e. the result of his work) is "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control" (Galatians 5:22). The Spirit is also believed to give gifts (i.e. abilities) to Christians.
==The Holy Spirit in the New Testament==
Christians believe that it was the Holy Spirit whom Jesus mentioned as the promised "Comforter" (i.e. "strengthener", "fortifier") in John 14:26. After his [[resurrection]], Christ told his disciples that they would be "[[baptism|baptized]] with the Holy Ghost", and would receive power or endowment (Acts 1:4-8); a promise that was fulfilled in the events recounted in the second chapter of [[Acts of the Apostles|Acts]]. On the first [[Pentecost]], Jesus' disciples were gathered in Jerusalem when a mighty wind was heard and tongues of fire appeared over their heads. A multilingual crowd heard the disciples speaking, and each of them heard them speaking in his or her native language.
There is an analogy using the sun that the Orthodox use to explains this. Just as the sun can shine on and warm a seed, and just as a seed can take into itself that light and warmth, and participate with such in its life and growth, that seed will ''never'' '''''become''Holy Ghost''' was the common name for sun. The point is this: One can experience the light (Son) and warmth (Holy Spirit in English prior ) of God (the Father) and not become God, but nonetheless respond to the 20th centuryTrinity and evidence Him through one's existence and growth. It is The more the name used in light and warmth enter the King James Version of person, the Bible, more one grows and is still used by those who prefer more traditional language. The word glorifies God (''ghostsee'' has lost its old meaning of the spirit or [[soultheosis]] that is inside man ). Growth cannot happen without God, and come to one must be identified almost exclusively filled with the concept of disembodied spirits, usually His Spirit in order to grow in His Likeness. (''see'' [[Trinity]] for a differentiation of the dead, which may "haunt" the living, an idea far from that intended by the King James translators.Image & Likeness)
==Depiction in art==
[[el:Άγιο Πνεύμα]]
[[fr:Saint Esprit]]
[[mk:Бог Свет Дух]]
[[ro:Duhul Sfânt]]