Galatians 5:17 says, *"For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh."* This seems to suggest a deliberate opposition between the two. My question is: Was this opposition between the Spirit and the flesh part of God's original design from the beginning (before the Fall), or did it come about as a result of sin? In other words, did God will for this tension to exist under His authority, or is it a result of rebellion against that authority? I’m looking for answers from perspectives that explain how this dynamic fits into Christian theology — particularly with reference to Scripture and doctrinal traditions.

There is a [question about praying to Jesus](https://christianity.stackexchange.com/questions/62358/what-is-the-biblical-basis-for-praying-to-jesus-as-opposed-to-praying-to-god-in) already, but I noticed there is no question about praying to the Holy Spirit. What is the biblical basis for praying to the third person of the trinity?

It should be common sense knowledge that many Christians condemn homosexuality as a sin. The following already asked questions should be more than enough to prove the point: - [Why do some Christians believe it is moral to be a homosexual?](https://christianity.stackexchange.com/questions/381/why-do-some-christians-believe-it-is-moral-to-be-a-homosexual) - [What is the Biblical argument that homosexual attraction is sinful by itself?](https://christianity.stackexchange.com/questions/35233/what-is-the-biblical-argument-that-homosexual-attraction-is-sinful-by-itself) - [What is a Christian's justification for a legal prohibition of homosexual marriage?](https://christianity.stackexchange.com/questions/7598/what-is-a-christians-justification-for-a-legal-prohibition-of-homosexual-marria) That said, I'm not sure if I've ever heard Christians who claim that homosexuality is a sin also claim that homosexuals can be freed from their (claimed) sinful condition. Logic tells me that they should expect this to be the case, in light of passages such as: Romans 8:12-17 (ESV): > 12 So then, brothers, we are debtors, not to the flesh, to live according to the flesh. 13 For if you live according to the flesh you will die, **but if by the Spirit you put to death the deeds of the body, you will live**. 14 For all who are led by the Spirit of God are sons of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. Galatians 5:16-24 (ESV): > 16 But I say, **walk by the Spirit, and you will not gratify the desires of the flesh**. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 **Now the works of the flesh are evident: sexual immorality**, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22 **But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness**, 23 **gentleness, self-control**; against such things there is no law. 24 **And those who belong to Christ Jesus have crucified the flesh with its passions and desires**. If homosexuality is a sinful desire of the flesh, as many Christians believe, does this mean that homosexuality, as any other sin, can be reversed by the power of God, through the Holy Spirit, as the passages above seem to indicate? Is this the standard view among Christians who condemn homosexuality as a sin? An alternative way of phrasing the question: Can God heal homosexuality (according to those who view homosexuality as a sin)?

Unity Church often refers to the Holy Spirit in feminine terms, a view that contrasts with traditional Christian doctrine. This raises the question of whether their belief is tied to certain biblical wordings. In Genesis 2:18 (ESV), Eve is introduced with: > “Then the Lord God said, ‘It is not good that the man should be alone; I will make him a helper fit for him.’” In the Gospel of John, the Holy Spirit is called a helper multiple times. For example, John 14:16 (ESV) says: > “And I will ask the Father, and he will give you another Helper, to be with you forever.” Other similar references include John 14:26, 15:26, and 16:7, all using the Greek term paraklētos (translated as Helper, Comforter, or Advocate). Is Unity Church’s feminine understanding of the Holy Spirit based on this shared role/title of “helper” between Eve and the Spirit? Or is their interpretation shaped more by metaphysical symbolism or other theological influences?

Below are several excerpts from Christian websites that discuss the idea of "paying the price" in a spiritual context: > God is a God of process. The major problem with this generation is that men are not ready to **pay the price** to have spiritual power and experiences. But the truth is, if it is genuine, there will be **a price attached to it**. Jesus told the disciples in Luke 24:49 to tarry in Jerusalem until they were endued with power from on high. So, where did you get the version of your divine power without divine process? **Anything valuable always has a price tag**. If you see anything that is valuable, that is cheap, it is either somebody paid for it, or it is stolen. **Authentic power has a price tag**. > > There is a **price you will have to pay** to walk in the authentic power of God. If you see a man that works in supposed power and you don’t see a price in his life, it’s false power he’s working with. The man that God will work with must **pay the price** for spiritual experiences. Specific callings and specific anointing call for specific **prices that we must constantly be paying**. May the Lord find you dependable to carry His power these last days. > > https://spiritmeat.net/2024/06/22/22-june-2024-the-price-for-spiritual-power-and-spiritual-experiences-pay-it-mark-314/ > Every day we need to be watchful by **paying the price to buy the Spirit as the golden oil** so that we may supply the churches with the Spirit for the testimony of Jesus and be rewarded by the Lord to participate in the marriage dinner of the Lamb. > > Our urgent need today is to gain more of the Spirit; we need to live a life of **buying** an extra portion of the Spirit to saturate our entire being. > > Day by day we need to live such a life, a life of **paying the price** to gain the Spirit not only in our spirit but also in our soul, being saturated with the Spirit in our vessel. If we have a day when we don’t **pay the price** to gain the saturating Spirit, that is a wasted day; we do not want to have any wasted days! > > For us to gain more of the Spirit in our soul we need to **pay a price**; we need to **pay the price** of giving up the world, dealing with the self, loving the Lord above all things, and counting all things loss for Christ. > > Day by day we need to **pay the price** of losing our soul life and denying the things that we want to do so that we may pray more, even persevere in prayer and watch unto prayer, so that we may gain more of the Spirit. > > If we don’t **pay the price to buy the oil today**, we will have to pay it after we are resurrected; sooner or later, we will have to **pay the price** – so why not today, why not in this age? > > https://agodman.com/paying-price-buy-spirit-oil-vessel-word-prayer/ > The wise virgins told the foolish virgins to go buy their own oil. When the Bible speaks of the oil, it refers to the Holy Spirit. You may ask, “But, how is it possible to buy the Holy Spirit?” > > Jesus is referring to a person having to **pay the price**, which means denying their will, obeying the Word of God, being faithful, sacrificing and keeping constant watch. > > All those who truly want the presence of God should be aware that **there is a price to pay**. The wise virgins, certainly, **paid the price** (sacrificed) with the time they waited for the bridegroom. Surely, they prepared themselves by investing in their spiritual lives through prayer, fasts, consecration and surrender, not allowing the light of the Spirit to burn out. > > On the other hand, there are those who aren’t willing to **pay that price**. They live according to their fleshly desires, refuse to stop living in sin, are in the church but far from God, have the lamp, which is faith, but don’t have the oil, which is the Holy Spirit. > > https://www.universal.org/en/bispo-macedo/pay-the-price/ Is the idea of "paying the price" for greater spiritual power, anointing, or a deeper experience of God a common teaching across all Christian denominations, or is it emphasized primarily within certain groups? For example, is it widely taught that Christians must *pay a price* to receive more of the Spirit, more anointing, or greater spiritual authority? What is the biblical basis for this teaching?

Some Christians hold the view that Jesus was the final prophet in a unique or ultimate sense. However, passages like 1 Corinthians 12:10 mention that the Holy Spirit gives some believers the gift of prophecy: >"to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues..." (NIV) If Jesus is considered the last prophet, how do those who hold that view understand the ongoing operation of prophecy in the Church? What terminology is used for individuals who exhibit this spiritual gift, if not “prophet”?

Cory Asbury and Jaye Thomas's worship song [Shekinah](https://youtu.be/3zwrnHh0VrM) promotes this sort of prayer in its [lyrics](https://www.musixmatch.com/lyrics/Cory-Asbury-Jaye-Thomas/Shekinah) : > Lyrics of Shekinah by Cory Asbury, Jaye Thomas > > *verse* > We wait for You > We wait for You > We wait for You > To walk in the room > We wait for You > We wait for you > We wait for you > To walk in the room > We wait for you > We wait for you > We wait for you > To walk in the room > Here we are > Here we are > Standing in Your presence > Here we are > Standing in Your presence > **Shekinah glory come down** > **Shekinah glory come down** > Here we are > Standing in Your Presence > Here we are > Standing in Your Presence > **Shekinah Glory come down** > > *chorus* > Release the fullness of your spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of your spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > > *chorus* > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > No I can′t get enough > Can't get enough > Said I can′t get enough of your Presence, Presence > I can't get enough of your presence, presence > I can't get enough of your presence, presence > Can′t get enough > Can′t get enough > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > > *chorus* > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > We want more > We want more > We want more > We want more > We want more > We want more > More of your spirit > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > > *outro* > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > > Writer(s): Seth Josiah Yates, Jaye Thomas, Laura Hackett, Caleb Culver, Cory Hunter Asbury, James David Whitworth, James Robert Wells What's the biblical basis?

In some Christian traditions—such as Pentecostal or Charismatic churches—the Holy Spirit is often said to manifest through spiritual gifts like prophecy, tongues, or healing. In contrast, many other churches (such as Reformed, Baptist, or Anglican traditions) do not report such manifestations, or they interpret them differently. From a theological perspective within Christianity, how is this difference explained? Is it a matter of doctrine, spiritual openness, ecclesiology, or something else? I'm not asking which tradition is “right,” but rather how various denominations explain the differing levels of apparent Holy Spirit activity in worship or community life.

Traditional Christianity teaches that the Father, Son, and Holy Spirit are three distinct persons, coequal, coeternal, of the same substance, and all fully divine. The Holy Spirit is the same being referred to in the New Testament as the God's Spirit (e.g., 1 Corinthians 2:11, Ephesians 4:30) and as Christ's Spirit (e.g., Galatians 4:6, Philippians 1:19, 1 Peter 1:11), and in one place with both titles (Romans 8:9). My understanding of the Jehovah's Witnesses is that they believe God the Father to be fully divine and eternal, but Jesus Christ is his first creation, gifted with semi-divinity. What do they teach about the Holy Spirit? A good answer will address, directly or by clear implication, whether or not the Holy Spirit is: - eternal - eternally/ontologically distinct from God the Father - ontologically divine - a person - one and the same as the Spirit of Christ A good answer will address anything else that a standard JW articulation of the doctrine of the Holy Spirit would address and will use Watchtower sources.

In the New Testament, particularly in the Book of Revelation, we see vivid accounts of angelic activity, including messages and visions given to John. After the completion of the canon of Scripture, especially following the Revelation of John, some traditions suggest that supernatural visitations—including those by angels—ceased or became extremely rare. From a theological or denominational standpoint, do Christian traditions teach that God stopped sending angels to earth after John received the vision of Revelation? Did God figure the Holy Spirit at work in the church is enough to reveal all hidden things and perfect messenger for the new covenant, unlike in his covenant with the nation of priests of Israel where he used to send angels to people like Manoah , Mary , Daniel? Did the Holy Spirit replace the role of angels in the OT in the NT?

It is often stated that it is impossible for us to Keep the Law - or at least it must be impossible without first receiving the Holy Spirit. Studying the OT closely, I keep finding scriptures that assert otherwise (like Moses’ speech in Deuteronomy 30). King Saul not only continues to sin after receiving the HS, but sins so greatly that God revokes his Spirit from Saul! (So much for once saved always saved). And even King David - who is otherwise treated as the Gold Standard for OT Kings - commits sins that the Law demands death for after receiving the HS. After completing another read-through of 2 Kings, I found what appears to be the perfect counter example: Josiah. After learning of the Book of the Law, Josiah re-instates the Covenant and carries out his duties to rid the land of the worship of foreign gods and other sinful practices. No fault is listed against him, and in the final analysis he is raised up even over King David: 2 Kings 23:25 > Before [Josiah] there was no king like him who turned to the Lord with all his heart, all his soul, and all his might, in conformity to all the Law of Moses; nor did any like him arise after him. It is worth noting that not only did Josiah perfectly follow the Law, but he also did so without having been blessed with the HS as his predecessors Saul and David had been. How do those that maintain that only Christ and/or only those that have the HS can keep the Law reconcile that with King Josiah?

1 Corinthians 2:10-11 says: >"But God has revealed them to us by his Spirit. The Spirit searches all things, even the deep things of God. For who knows a person's thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God." Paul compares the Spirit of God to a person's own spirit — which would imply essential unity, not distinction. In my case, my spirit is not another person; it's just me. If the Spirit of God is likewise indivisible from the Father, as Trinitarian theology also affirms, how can the Spirit still be considered a distinct person from the Father? How do Trinitarian theologians respond to this apparent tension between indivisibility and personal distinction in the Godhead, especially in light of this verse?

Jeremy Camp is a contemporary Christian artist known for music that deals with faith, suffering, and hope. His song "He Knows" contains the lyric: >All the bitter weary ways Endless striving day by day You barely have the strength to pray In the valley low And how hard your fight has been How deep the pain within Wounds that no one else has seen Hurts too much to show All the doubt you're standing in between And all the weight that brings you to your knees He knows He knows Every hurt and every sting He has walked the suffering This lyric suggests that Christ understands not just our physical suffering, but also our internal struggles and doubts. The song is often described as encouraging and biblically grounded. I’m seeking to understand what biblical and theological principles should be applied to evaluate whether such a song is inspired by the Holy Spirit. I’m not looking for personal opinions on musical style, but for scripturally grounded criteria such as alignment with biblical truth, spiritual fruit, and edification of the Church.

According to Mormon doctrine, Resurrected beings have physical bodies that can only be in one place at one time, which is why the Holy Ghost remains a spirit, so that he can dwell in the hearts of men: > "The Father has a body of flesh and bones as tangible as man’s; the Son > also; but the Holy Ghost has not a body of flesh and bones, but is a > personage of Spirit. **Were it not so, the Holy Ghost could not dwell in > us.**" (D&C 130:22 , *emphasis added*) It appears to me that some form of power or ability is *lost* at the resurrection. An essential power that only spirits have, which resurrected beings do not, hence the necessity of the Holy Ghost remaining a spirit. It seems somewhat paradoxical to me that we would have anything to *lose* at the resurrection–if anyone understands what I'm trying to communicate by phrasing it that way... Obviously the Holy Ghost is going to be resurrected at some point (I feel it's safe to assume so at least), at which point in time he will forfeit the power that makes his role in the Godhead essential, and receive a resurrected body. My question is, what exactly is this power that the Father and Christ cannot wield as resurrected beings? Or where do I err in my pondering or phrasing of my question?

In Acts 19:1–7, Paul meets some disciples in Ephesus who had received only the baptism of John. After explaining the gospel more fully, he baptizes them in the name of the Lord Jesus. However, it’s only after Paul lays hands on them that the Holy Spirit comes upon them: >“When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.” (Acts 19:5–6, KJV) Given that in many parts of the New Testament (e.g., Acts 2:38, Romans 8:9), the Holy Spirit is associated with baptism and repentance, why didn’t the Spirit come upon these disciples immediately upon their Christian baptism? What theological reasons might explain this sequence — baptism first, and then the coming of the Spirit only after the laying on of hands?

How would [Southern] Baptist (SBC) churches explain Acts 8:14–17 in the giving of the Holy Spirit after initial conversion or belief? It had always been my understanding that the argument was the Holy Spirit was given to each believer at the moment of faith. Are we indwelt by the Spirit when we believe and if so why were the apostles needing to pray for them to receive Him? >Acts 8:14–17
14 Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, 15 who came down and prayed for them that they might receive the Holy Spirit, 16 for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. 17 Then they laid their hands on them and they received the Holy Spirit. ESV, © 2001

> "And I will ask the Father, and He will give you another Advocate to be with you forever – the Spirit of truth" ([John 14:16–17, NIV](https://www.biblegateway.com/passage/?search=John+14%3A16-17&version=NIV)) From Jesus' words the Spirit of Truth is the Holy Spirit, but if we consider the succeeding verses below, it seems like it's describing the role of the Holy Spirit as a Teacher of Faith and someone who will testify in full about who Jesus is. > But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you. ([John 14:26](https://www.biblegateway.com/passage/?search=John+14%3A26&version=NIV)) > When the Advocate comes, whom I will send to you from the Father — the Spirit of truth who goes out from the Father — He will testify about Me. ([John 15:26](https://www.biblegateway.com/passage/?search=John+15%3A26&version=NIV)) My question is: according to Catholic teaching, is the Spirit of Truth a person in whom the Holy Spirit chose to dwell, to testify to and become the teacher and guide of the Apostles?

On many websites I find variations on a quote by C. H. Spurgeon. He is commenting on “Be filled with the Spirit” from Ephesians. I first encountered this quote in *The Way of Holiness* by Stephen F. Olford, in “The Signpost of Spirit-fullness”. > “This is not a promise; it is a command to obey.” None of the places I have looked cite the sermon or other publication where he said this. This includes using Gemini, Copilot and a focused Google search of Spurgeon.org. On what occasion did he say this? What is the fuller context?

1 Corinthians 2:11 > For who among men knows the thoughts of man except his own spirit > within him? **So too, no one knows the thoughts of God except the Spirit > of God.** Does the Father have the Holy Spirit within him, and if he does, is it his very own spirit or a separate divine person within him? _This is a question to get an understanding of doctrine comparing Trinitarian, Binitarian and Unitarian perspectives._

Revelation’s visions often put the Son with the Father, but the Holy Spirit is generally absent. For example: Receiving the Book of Revelation -------------------------------- “God” gave the visions of Revelation to “Jesus Christ” and Jesus gave it to His angel to give to John (Rev 1:1). The Holy Spirit is absent from this sequence. There-after, Revelation itself is referred to as “the word of **God** and to the testimony of **Jesus Christ**” (Rev 1:2). Worship ------- Both “Him Who sits on the Throne, and … The Lamb” are praised and worshiped (Rev 5:13-14; 7:10) but the Holy Spirit is never praised or worshiped. In Revelation 4, the Holy Spirit is present in the throne room, described as “before the throne” (Rev 4:5) but the beings in the throne room ignore the Holy Spirit and “give glory and honor and thanks (only) to Him who sits on the throne, to Him who lives forever and ever” (Rev 4:9-10). In Revelation 5, as Jesus enters the throne room, the Holy Spirit departs “sent out into all the earth” (Rev 5:6). Now, while the Holy Spirit was not praised previously, both “Him Who sits on the Throne, and … The Lamb” are praised (Rev 5:13). On the Throne ------------- Jesus sat down with His Father on His throne (Rev 3:21; 12:5) but the Holy Spirit never sits on the throne. Rather, the Holy Spirit is “before His throne” (Rev 1:4; 4:5); apparently subordinate to “God who sits on the throne” (Rev 19:4). God’s People ------------ The saved are described as “first fruits to **God** and to the **Lamb**” (Rev 14:4); “a kingdom, priests to His God (Jesus’ God) and Father” (Rev 1:6); With His blood, Jesus has “made them to be a kingdom and priests to our God” (Rev 5:9-10). No Holy Spirit involvement. Christian Faith ------------------- “The seal of the living God,” which is put on the foreheads of God’s servants (Rev 7:2-3), is “His (the Lamb’s) Name and the Name of His Father” (Rev 14:1). Christian faith is often portrayed as consisting of two parts, referring to God and Jesus; e.g.: - “The word of GOD and the testimony of JESUS” (Rev 1:9; cf. Rev 6:9); - “The commandments of GOD and … faith in JESUS” (Rev 14:12); - “The commandments of GOD and ... the testimony of JESUS” (Rev 12:17); - “Their testimony of JESUS and … the word of GOD” (Rev 20:4). Apparently, faith in the Holy Spirit is not required. Christ’s Victory ---------------- Through Christ’s death, “the kingdom of our GOD and the authority of HIS CHRIST have come” (Rev 12:10). No Holy Spirit. Judgment Day ------------ On Judgment Day, while the saved will stand “before THE THRONE (representing the Father) and before the LAMB” (Rev 7:9), the lost will attempt to hide “from the presence of Him Who sits on the Throne, and from the wrath of the Lamb” (Rev 6:16-17). The saved do not stand before the Holy Spirit and the lost do not hide from the Holy Spirit. On that day, Jesus will tread “the wine press of the fierce wrath of God, the Almighty” (19:15). The New Earth ------------- On the new earth, “He Who sits on the Throne will spread His tabernacle over them” and “The Lamb … will be their shepherd” (Rev 7:16-17). No Holy Spirit. The “kingdom of the world … (will) become the kingdom of OUR LORD and of HIS CHRIST” (Rev 11:15). “The Lord GOD THE ALMIGHTY and the LAMB are” the temple of the New Jerusalem. (Rev 21:22). “The glory of GOD has illumined it, and its lamp is the LAMB” (Rev 21:23), “A river of the water of life, clear as crystal, coming from the throne of GOD and of the LAMB” (Rev 22:1; cf. Rev 22:3). In other words, only God and the Lamb will sit on the throne; no Holy Spirit. Conclusion ---------- In Revelation 1:4-5, John mentions the Father, Son, and Holy Spirit in a triadic passage but that is not part of the visions of Revelation. It is part of John’s own introduction to and context setting for the book. From a Trinitarian perspective, in which the Holy Spirit is a third Person; co-equal with the Father, how does one explain the absence of the Holy Spirit from key moments in the visions of the Book of Revelation?