David Grabbe, reminding us that God's Holy Spirit is an integral part of Pentecost, clarifies some understanding about the term "spirit," a word which has been interpreted into 14 different words throughout the Scriptures. On Pentecost AD, God be. . .
John Ritenbaugh, relating four Scriptures pertaining to Pentecost (comprising 700 years in fulfillment), suggests that God does not regard time the same way as we do. Spiritual entities, such as word and ideas, are powerful and potentially dangerous if use. . .
God controls the invisible wind—powerful or gentle—making it an ideal symbol for His Spirit. God's breathing life into Adam foreshadowed giving the Holy Spirit.
Even theologians admit that the Holy Spirit is a mystery to them. Yet the confusion comes from pagan thought patterns that have affected how Scripture is read.
Most of Christianity, both presently and historically, believes firmly in the Trinity as the structure of the Godhead, but a slim minority holds to a much older belief, one that hearkens back to the earliest Christians. David Maas analyzes some of the proo. . .
John Ritenbaugh identifies spirit as the most important element in the whole salvation process. Spirit (ruach in Hebrew, pneuma in Greek) can be defined as that invisible, immaterial, internal activating agent which impels or creates. There are varieties o. . .
The architects of the trinity doctrine admit that it is a 'somewhat unsteady silhouette', requiring assumptions and inferences, but unsupportable by Scripture.
In discussing the Holy Spirit and the Trinity, John Ritenbaugh reiterates that the Holy Spirit is never venerated as a separate being (Revelation 22:1-3, John 10:30, John 17:3). Spirit (ruach-Hebrew or pneuma-Greek), something never seen, is manifested or . . .
John Ritenbaugh reiterates that spirit in the vast majority of biblical contexts refers to the invisible, immaterial, internal activating dimension of the mind. It is repeatedly linked and used synonymously with heart, mind, and thoughts. Spirit (as activa. . .
John Ritenbaugh reiterates that Elohim is a plural noun indicating more than one personality. Elohim could be considered a genus—a God-kind, parallel to human-kind, animal-kind, etc. Jesus Christ, as the second Adam, is the beginning of the spiritual. . .
Richard Ritenbaugh, responding to a Trinitarian's objection to the word "it" when referring to God's Spirit, systematically analyzes bogus, Neo-Platonic, philosophical underpinnings of the Trinity doctrine, including the equivocal misapplication . . .
John Ritenbaugh, endeavoring to build an intensified appreciation for God's Holy Spirit, maintains that our sense of responsibility should also intensify when we realize that our calling was not random. The term "spirit" is associated with wind i. . .
John Ritenbaugh, citing Romans 1:20, reiterates that the invisible things of God are clearly seen through the things that are made. The numerous scriptural references to angelic beings (experiences of Abraham, Lot, and Daniel and the references to Michael,. . .
Richard Ritenbaugh tackles the question, "Do we contain an immortal soul?" The prevailing idea is that the soul is the indestructible part of a human being that lives on. The Hebrew word nephesh refers to a living being; the Latin word anima and . . .
Taking issue with those who have embraced the widely held notion that God does not have body parts, John Ritenbaugh asserts that just because spirit is invisible to the present physical receptors, much the same as wind or electromagnetic waves (John 3:8), . . .
Humanity finds itself inhabiting a world that is the place of restraint for untold numbers of malevolent spirits, all of whom hate God and desire to destroy mankind. John Ritenbaugh reiterates that our human nature reflects these spirits' attitudes, and th. . .
Of all creation, man is the only creature made in God's image and given dominion over the rest of creation. When God breathed in the spirit of man (Genesis 2:7) to enable thinking, feeling, and creating, He imbued God-like characteristics, giving mankind t. . .
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